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lying human responses. Thirdly, I suggest that the changing realities wrought by migration have further complicated the cultural politics of belonging. I begin with a consideration of the myth of return and its relationship with transnationalism. Next, I adopt a more substantive focus on migrants from the People’s Republic of China (PRC) by first looking at state and Media constructions of the ‘flexible citizen’ (Ong 1999), and then examining in greater detail the everyday dilemmas and practices of migrants caught between the decision to either stay in Canada or leave for China. Finally, I consider how return migration has revealed the limitations of formal citizenship as an indicator of a migrant’s sense of belonging even as it carries significant material ramifications. 

Transnationalism and the Myth of Return 跨国主义和回归的神话

The ‘myth of return,’ also known as the ‘ideology of return’ or the ‘return illusion’, makes return an important part of the migration ethos (Anwar 1979; Brettell 1979; Guarnizo 1997; Hoffmann-Nowotny 1978; Rubenstein 1979). No matter how settled, it is believed that migrants still dream that they will eventually return to their homeland. While migrants may genuinely believe it to be true, the myth of return also provides migrants with a legitimate cognitive framework within which they can simultaneously maintain membership in both home and diaspora (Cohen and Gold 1997). The notion of transnationalism, however, raises new questions for return migration and, by extension, the myth of return. Since the 1990s, the recognition of transnationalism by scholars has revitalised the study of migration in a profound fashion, challenging the very tenets of traditional theories of immigration that assumed a linear trajectory of migrants adapting to the ‘receiving’ country and gradually settling down over time. Instead, transnationalism emphasises the process by which migrants, through their daily life activities and social, economic and political relations, create social fields that cross national boundaries (Basch et al. 1994), thereby highlighting the relationships between ‘sending’ and ‘receiving’  
Journal of Ethic and Migration Studies 807 countries, rather than the former one-directional flow. This raises an important question for return migration: What is the significance of return when immigrants already ‘forge and sustain multi-stranded social relations between societies of origin and settlement’ (Basch et al. 1994: 7)? Furthermore, where is home for migrants? I argue that the study of return migration has the potential to sharpen our understanding of transnationalism as a process. After all, the direction of flows factors into our everyday, and policy, consideration of who a migrant is. Inevitably, there is an equation drawn between reaching a new place and the idea of migration. By re-examining reverse migration within the conceptual context of transnational-ism, my intention is to draw out the complex decisions, rationales and emotions underlying return. Specifically, I emphasise that not only the act of departure, but the very discourse surrounding return migration, have influenced the ways in which the politics of identity and belonging are evolving amongst migrants. In the next section, I turn to the wider context in China. 

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