East Travel on Asking us to integrate after we have been here for two or even four generations is a real kick in the ass, he writes. With this refusal of the ideology and practices of integration, Djouder grasps the disciplinary logic by which mainstream French society attempts to shape the subjectivity of unruly sections of the population. Interestingly, to make this point he mentions an institution with which readers of this chapter are familiar: we won’t integrate, because this word is repugnant. To be frank, it stinks of the prison camp (Djouder 2007, 89-91). The question of how long a migrant remains migrant”which is to say of how long the migrant remains an object of difference and hence a target of integration”is intimately related to the question of temporal borders. Such temporal borders stratify the space of citizenship. They are typically calibrated through the elusive concept of the generation, which, as Karl Mannheim famously wrote in an essay of 1928, describes a cohort that provides sources of opposition, challenges established norms and values, and is potentially capable of being sucked into the vortex of social change (Mannheim 1952, 303). East Travel 2016.