Firstly, the global political economy has contributed to the rise of the severe global distribution of reproductive labour. In this diaspora, the majority of the domestic workers comprised of women. Through lengthy interviews, participant observations in both Los Angeles and Rome, and study data collected in Rome, Parreñas explores the struggle of Filipina migrant domestic workers in two global cities, that is, Rome and Los Angeles. Her analysis is based on thorough ethnographic work, investigates the conforming lives of Filipina domestic workers through the lens of four key systems, nation-state, family, employment, and the migrant population, in two diverse political economies. She argues, Filipina migrant domestic workers in both cities are confronted with dislocations,“ meaning the positions that marginalized members of society occupy as a result of external forces. (Parreñas 2015:26 )” Including partial citizenship, the division of family and the establishment of transnational families, the different class movement, and the politics of non-belonging. As domestic workers, the women oppose the separation of descending movement that results from migration by maintaining and taking advantage of their higher social position opposed with that of the more unfortunate women they contract to be their domestic workers back in the Philippines. Furthermore, in numerous settings, strong forces between women’s work as migrant domestic workers and existing division classes of labour, and this usually focus on the ideals of motherhood. Parreñas (41) writes of a global commodification of caretaking that appears as a various hierarchical chain of reproductive work: domestic workers are caring for others children, while their kids are being cared for by relatives, for the most part, women or by local domestic workers. She indicates a paradoxical outcome that mother-child relations diminished to commodity-based, with affection displayed by material things. Looking for more outstanding financial security for one’s kids runs inseparably with an absence of affection and expansion in emotional instability. Clearly, because of the expectations for conventional mothering, such types of transnational mothering are frequently considered inadequate. Hoffman explores the ways by which Moroccan women have driven the chronicles of the feminization of Tashelhit as uneducated ladies overburdened with rural and day by day family work to become social and political symbols of the protection of the Tashelhit language and Ashelhi Berber status.“Women bore both the material and symbolic re>