At the same time, it is important to underscore that whereas the refusal of #YoSiMeQuito is often equated with diasporic politics, this is not inherent in the process of migration. As literary critic Brent Hayes Edwards has argued, diaspora is not a given but a practice (Hayes-Edwards 2003) that requires collective identities based on relative permanence in one location and identification a homeland in another to be continuously remembered, reimagined, and acted upon. The idea that 5.5 million people presently constitute “the Puerto Rican diaspora” likewise obscures the fact that not all US Puerto Ricans are practicing diaspora politics, or at least not in the same way or at the same time. In writer Miguel Guadalupe’s words, “While many (including myself), have a sense of belonging to Puerto Rico and see it as an ancestral home, a majority (including myself) have been reticent to take up politics on its behalf. This may be because politics on the island is often framed within the ‘status’ debate—statehood vs. status quo vs. independence—a discussion many of the diaspora are wary of joining” (Guadalupe 2017).