The paper is based on original empirical research into the lifestyle migration of European migrants, primarily British, to Thailand and Malaysia, and of Hong Kong Chinese migrants to Mainland China. We combine strong structuration theory (SST) with Heideggerian phenomenology to develop a distinctive approach to the interplay between social structures and the lived experience of migrants. The approach enables a rich engagement with the subjectivities of migrants, an engagement that is powerfully enhanced by close attention to how these inner lives are deeply interwoven with relevant structural contexts. The approach is presented as one that could be fruitfully adopted to explore parallel issues within all types of migration. As is intrinsic to lifestyle migration, commitment to a better quality of life is central to the East Asian migrants, but they seek an uncomplicated, physically enhanced texture of life, framed more by a phenomenology of prosaic well-being than of self-realization or transcendence. In spite of possessing economic and status privileges due to their relatively elite position within global structures the reality for a good number of the lifestyle migrants falls short of their prior expectations. They are subject to particular kinds of socio-structural marginaliszation as a consequence of the character of their migration, and they find themselves relatively isolated and facing a distinct range of challenges. A comparison with research into various groups of migrants to the USA brings into relief the specificities of the socio-structural positioning of the lifestyle migrants of the study. Those East Asian migrants who express the greatest sense of ease and contentment seem to be those who have responded creatively to the specific challenges of their socio-structural situation. Often, this appears to have been achieved through understated but active involvements with their new settings and through sustaining focused transnational connections and relationships.
In many parts of Asia, critics have noted the common but hitherto under-researched practices of detaining victims of human trafficking in semi-carceral institutions or 'shelters', in the name of victim protection and rescue. Although the formal justification for immigration detention and 'protective custody' may be different, there are clear parallels between the experience of trafficking victims in semi-carceral institutions and what Kalhan has termed 'a quasi-punitive system of immcarceration'. This article seeks to add to the critical work on the changing nature and harms of immigration control by exploring the logic and practices of protective custody in Asia. How can we make sense of the regulatory purposes performed by semi-carceral institutions for trafficking victims? What do we know about women and girls' experiences of protective custody in South and South-East Asia? In what ways does the dominant anti-sex trafficking discourse of 'protection' and 'rescue' intersect with gendered notions of belonging and citizenship? And, ultimately, what can a study of gendered carceral practices tell us about the problems and paradoxes of trafficking control?
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