 Martin Heidegger’s concept of Dasein, or “being there,” understands temporal and spatial location to be constitutive of subjectivity. This has provided a helpful elucidation of immigrant, bilingual, multilingual, and transnational experiences of identity, such as many Latinx people experience, among others. Dasein’s experience of being at home in the world and being with others in a comfortably collective “we” state is disrupted by angst when the ease of this connectedness is broken by migration and racism. Mariana Ortega makes use of Heidegger’s approach to develop a phenomenology of migrant life, a life in which the experience of at-homeness is never more than fleeting. This experience disrupts the solidity of the natural attitude and can lead to a critical consciousness. European male existentialists sometimes portrayed the self as normally unreflective, with the secure ease of practical functionality within their worlds, until a crisis, such as the Nazi occupation of France, forces reflexivity and a new awareness of what had been taken for granted. Ortega argues that the mestiza and the migrant live in an everyday world of ambiguities, uncertainties of meaning, and contradictory norms of practice, resulting in a discontinuous and multiplicitous self that requires a new phenomenological analysis (Ortega 2016, 50; see also Schutte 2000).