Immigration seems to be a hot topic these days at American Catholic. The author who best represents my views is Victor Davis Hanson, one of my favorite living historians, in his book Mexifornia: A State of Becoming. In that book Hanson turned his gaze to a subject he is personally familiar with: the transformation of his native California by massive illegal immigration from Mexico. Hanson is not anti-Mexican. He has several Mexican relatives, his daughters are dating Mexican-Americans and most of the people he grew up with are Mexican-American or Mexican. What Hanson is opposed to is our feckless non-policy on immigration which allows steady waves of illegals to flood our border states and does not give us time to allow us to assimilate the Mexican immigrants here. Hanson believes strongly that the vast majority of immigrants, given time and opportunity, will assimilate and become good citizens. That is my view also. However it is impossible for this to be accomplished unless we gain control of our southern border and curb most illegal immigration. A good book on a major issue that both the Republican and Democrat parties have steadfastly ignored, until the passage of the Arizona law.
Mexifornia came out in 2003. Hanson wrote an article in 2007 for City Journal reviewing what had happened in the intervening years, which may be read here. I find his class analysis of the immigration question interesting:
Since Mexifornia appeared, the debate also no longer splits along liberal/conservative, Republican/Democrat, or even white/brown fault lines. Instead, class considerations more often divide Americans on the issue. The majority of middle-class and poor whites, Asians, African-Americans, and Hispanics wish to close the borders. They see few advantages to cheap service labor, since they are not so likely to need it to mow their lawns, watch their kids, or clean their houses. Because the less well-off eat out less often, use hotels infrequently, and don’t periodically remodel their homes, the advantages to the economy of inexpensive, off-the-books illegal-alien labor again are not so apparent.
But the downside surely is apparent. Truck drivers, carpenters, janitors, and gardeners— unlike lawyers, doctors, actors, writers, and professors—correctly feel that their jobs are threatened, or at least their wages lowered, by cheaper rival workers from Oaxaca or Jalisco. And Americans who live in communities where thousands of illegal aliens have arrived en masse more likely lack the money to move when Spanish-speaking students flood the schools and gangs proliferate. Poorer Americans of all ethnic backgrounds take for granted that poverty provides no exemption from mastering English, so they wonder why the same is not true for incoming Mexican nationals. Less than a mile from my home is a former farmhouse whose new owner moved in several stationary Winnebagos, propane tanks, and outdoor cooking facilities—and apparently four or five entire families rent such facilities right outside his back door. Dozens live where a single family used to—a common sight in rural California that reifies illegal immigration in a way that books and essays do not.
The problem with all this is that our now-spurned laws were originally intended to ensure an (admittedly thin) veneer of civilization over innate chaos—roads full of drivers who have passed a minimum test to ensure that they are not a threat to others; single-family residence zoning to ensure that there are adequate sewer, garbage, and water services for all; periodic county inspections to ensure that untethered dogs are licensed and free of disease and that housing is wired and plumbed properly to prevent mayhem; and a consensus on school taxes to ensure that there are enough teachers and classrooms for such sudden spikes in student populations.
All these now-neglected or forgotten rules proved costly to the taxpayer. In my own experience, the slow progress made in rural California since the 1950s of my youth—in which the county inspected our farm’s rural dwellings, eliminated the once-ubiquitous rural outhouse, shut down substandard housing, and fined violators in hopes of providing a uniform humane standard of residence for all rural residents—has been abandoned in just a few years of laissez-faire policy toward illegal aliens. My own neighborhood is reverting to conditions common about 1950, but with the insult of far higher tax rates added to the injury of nonexistent enforcement of once-comprehensive statutes. The government’s attitude at all levels is to punish the dutiful citizen’s misdemeanors while ignoring the alien’s felony, on the logic that the former will at least comply while the latter either cannot or will not.
Fairness about who is allowed into the United States is another issue that reflects class divides—especially when almost 70 percent of all immigrants, legal and illegal, arrive from Mexico alone. Asians, for example, are puzzled as to why their relatives wait years for official approval to enter the United States, while Mexican nationals come across the border illegally, counting on serial amnesties to obtain citizenship.
These class divisions cut both ways, and they help explain the anomaly of the Wall Street Journal op-ed page mandarins echoing the arguments of the elite Chicano studies professors. Both tend to ridicule the far less affluent Minutemen and English-only activists, in part because they do not experience firsthand the problems associated with illegal immigration but instead find millions of aliens grist for their own contrasting agendas. Indeed, every time an alien crosses the border legally, fluent in English and with a high school diploma, the La Raza industry and the corporate farm or construction company alike most likely lose a constituent.
A question I throw open to blog debate. To what extent, if any, is Hanson correct that there is a class dimension in regard to the debate on immigration?
Hanson’s most recent thoughts on illegal immigration are contained in a column he wrote on April 24 of this year.
Almost everything said in association with “illegal immigration” is false. No, the now stalled fence is not a futile symbol of apartheid; in places where it is finished, it has discouraged illegal entry and reminded us that all counties have rights of autonomy.
Do not believe that “illegal alien” is necessarily a hurtful or inexact term. Everyone who crosses the border without proper authorization is both doing something “illegal” (not a mere “infraction”), and is an alien (not a U.S. citizen; “alien” = “not of this place”.) When I lived in Greece in the 1970s, I was an alien; had I overstayed my visa, or accepted work without proper documentation, I would have been an illegal alien.
“Anti-immigrant” is also a lie peddled in service to open borders — a lie by virtue that it deliberately blends “immigrant” with “illegal immigrant” to suggest opposition to all legal immigration. (In fact, Americans quite clearly support legal immigration.) It’s a lie by virtue that it personalizes opposition to particular “immigrants” rather than the concept of “illegal immigration.” And it’s a lie by its emphasis on “anti,” since opponents of open borders are not “anti” anything; they are pro-law and pro-enforcement of existing statutes. Those who break the law or advocate undermining existing legislation are clearly “anti” a lot.
Avoid blanket generalizations that all illegal aliens are either criminals or all hard-working wonderful people, just trying to get ahead. Instead, simply imagine what you would do if you lived in dire poverty under a corrupt, racist system and survival was a mere 6 hours a way to the north — and factor in all the psychological, emotional, and intellectual rationalizations that you would embrace to justify your illegal entry and efforts to feed you or your family, either through minimum wage steady employment, off the books cash for ad hoc labor, or government entitlement, or all three.
To the degree we are getting audacious bold people willing to take risks to come to America, we are also perhaps getting people who have little problem breaking the law with the acknowledgment that they will have to keep breaking law for years after arrival. I’ll let you decide which plus does or does not make up for which minus in that illegal immigration equation.
To the degree illegal aliens are poor in comparison, not with their comrades back home, but with communities in their new country, is to the degree anyone would be so, who does not know the language, does not have legal sanction and does not have a high school diploma. Racism plays little, if any, role. To remedy all three as quickly and painlessly as possible, one would of course support making speaking English optional, making being legal superfluous, and making diplomas mere certificates rather than proof of rigorous years of education.
To the degree one is poor, is to the degree all unskilled laborers are in a terrible recession, and to the degree any immigrants would be, who, on limited wages, in aggregate send back a collective $25 billion home in remittances.
So what is illegal immigration? For most, it is a desperate attempt by the poor of Latin America to find a better life in America, made all the more attractive because postmodern America has no confidence in its institutions and thus asks little of its immigrants in accepting our own culture.
And for Us, the Hosts?
For the corporation it is a way to profit, masked in libertarian apologetics, of letting the market adjudicate labor costs without government interference.
For the racial tribalist it is payback for the Mexican War of two centuries prior.
For the liberal machine, it is an instant way through serial amnesty to hook a block constituency and redraw the electoral map of the American Southwest.
For the postmodernist, it is a way to accelerate the end of the old melting pot and to substitute a salad bowl of constantly competing ethnic and tribal interests that can be united under elite liberal guidance to thwart the entrenched interests of supposedly corporate and nativist-run America.
The problem I think right now for the liberal cause is not just the Tea Parties. Rather, tens of millions of Americans have tuned out the sermons, and no longer believe much of what they are told. They clearly do not care for the moral lectures that they are subjected to. Instead, they suspect that their self-appointed moral censors are either self-interested or disingenuous — or worse still.
So how odd: we live in an age of untruth in which millions privately shrug and nod at the daily lies of our elites.
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