Author Archives: Leslie Berestein Rojas

Remembering a mostly forgotten mass ‘repatriation’ to Mexico

Photo by Metro Transportation Library and Archive/Flickr (Creative Commons)

A postcard of 1930s-era Olvera Street in Los Angeles, one of the places where Mexican immigrants and U.S.-born Mexican Americans were rounded up during the Depression as part of what's known as the Mexican Repatriation.

The long-ago forced removal of Mexicans and Mexican Americans that the Los Angeles County Board of Supervisors issued a formal apology for yesterday isn’t the relatively well-known 1954 campaign known by a name that the federal government wouldn’t use today. Rather, it was a federal push to repatriate Mexicans from the U.S. that has become just about buried in history.

The Depression-era campaign was called simply the Mexican Repatriation, with hundreds of thousands of Mexican immigrants and U.S. citizens of Mexican descent forced to leave the United States during the 1930s as the economy ground to a near-halt, and the nation withdrew the welcome mat for those who became perceived as a job threat.

Unlike the 1950s-era Operation Wetback, there’s scarce mainstream awareness of the campaign, which has had little mention in history books. But scholars have written about the Mexican Repatriation, including in relation to events like the World War II-era internment of Japanese Americans and the so-called War on Terror following the 9/11 attacks.

In 2005, UC Davis law school dean Kevin R. Johnson wrote about the Mexican Repatriation, and lessons learned from it, in detail for the Pace Law Review. From the article:

Although “repatriation” is the term often used to refer to the campaign to remove hundreds of thousands of persons of Mexican ancestry from the United States in the 1930s, it is not entirely accurate. Federal, state, and local governments worked together to involuntarily remove many U.S. citizens of Mexican ancestry, many of whom were born in the United States. These citizens cannot be said to have been “repatriated” to their native land.

Approximately 60 percent of the persons of Mexican ancestry removed to Mexico in the 1930s were U.S. citizens, many of them children who were effectively deported to Mexico when their immigrant parents were sent there. My colleague, Professor Cruz Reynoso, former Associate Justice of the California Supreme Court, was one of the so-called repatriates. A U.S. citizen by birth, a young Cruz could only ask his father “where is Mexico?” when informed that the Reynoso family was moving from southern California to south of the U.S./Mexico border.

The forced “repatriation” of an estimated one million persons of Mexican ancestry from the United States included the removal of hundreds of thousands of people from California, Michigan, Colorado, Texas, Illinois, Ohio, and New York during the Great Depression. It is clear today that the conduct of federal, state, and local officials in the campaign violated the legal rights of the persons repatriated, as well as persons of Mexican ancestry stopped, interrogated, and detained but not removed from the country. The repatriation campaign also terrorized and traumatized the greater Mexican-American community.

A book by Francisco E. Balderrama & Raymond Rodríguez entitled Decade of Betrayal: Mexican Repatriation in the 1930s documents the historical events surrounding the repatriation and concisely summarizes the campaign:

[L]ocal agencies, saddled with mounting relief and unemployment problems, used        a variety of methods to rid themselves of “Mexicans”: persuasion, coaxing, incentive, and unauthorized coercion. Special railroad trains were made available, with fare at least to the Mexican border prepaid; and people were often rounded up by local agencies to fill carloads of human cargo. In an atmosphere of pressing emergency, little if any time was spent on determining whether the methods infringed upon the rights of citizens.

To assist in the round-up, police conducted raids of public places, including the church La Placita on Olvera Street in downtown Los Angeles, where persons of Mexican ancestry were known to frequent. Olvera Street was not a tourist spot in the 1930s like it is today; then it was simply a meeting place for working class Mexicans near a church serving the Mexican immigrant and Mexican-American community. The people rounded up were often herded onto trains and buses or driven by social workers to the border. This was true for citizens by birth and those who had lawfully naturalized to become citizens.

Of those sent to Mexico between 1929 and the early 1940s, it’s estimated that more than half were U.S. citizens. There were tens of thousands sent away from the Los Angeles area, according to a short piece in the Los Angeles Times today, which mentioned that a monument to those who were sent to Mexico will be unveiled downtown this weekend. A California state bill apologizing for what happened was signed into law in 2005.

Bad news for black and Latino seniors, many among the poorest of retirees

A post last August addressed what awaits many Latinos in retirement, and the financial responsibilities that await many younger members of immigrant families as elders leave the workforce. As a general rule, Latino and black American seniors are a poorer lot than others, relying more heavily on Social Security as a means of income.  Many lack retirement savings, as much a product of occupation as the result of bad or nonexistent financial planning advice. Some are able to rely on sons and daughters for support, while others scrape by in poverty.

That post drew on 2008 data from the University of Notre Dame; now a UC Berkeley Labor Center study has added to the data on seniors of color. According to the UC Berkeley study, poverty rates among black and Latino seniors are more than twice that of the overall U.S. elder population.

Access to retirement savings could make a big difference, but due to a combination of factors, “less than half of Black workers (47.7 percent) and less than a third of Latino workers (31.6 percent) participate in an employer sponsored retirement plan.” Read the research brief:

In the news this morning: Tonight’s Arizona debate, retirement and minorities, Redondo Beach day labor ordinance rejected, more

Debate could focus on immigration to famous finger-wagging incident – East Valley Tribune Immigration and border security will likely get attention during tonight’s Republican presidential candidates’ debate in Arizona, among other things. So might the state’s relationship with the federal government, most recently exemplified by Gov. Jan Brewer’s airport scuffle with President Obama.

It’s Much Harder for Black and Latino Workers to Retire, Study Finds – ColorLines A new UC Berkeley report adds to the existing data on black and Latino seniors, who tend to rely more heavily on Social Security and have less retirement income than white retirees.

Supreme Court rejects Redondo Beach appeal on day laborer law – Los Angeles Times The U.S. Supreme Court has ruled against a Redondo Beach ordinance that sought to prohibit day laborers seeking work from gathering on street corners, and threatened them with arrest.

Woman in El Paso, Texas, hit by bullet from Juarez, Mexico is 1st cross-border shooting victim – The Washington Post A 48-year-old woman pushing a stroller in downtown El Paso was struck in the calf by an assault rifle round that apparently came from Juarez, where police were involved in a shootout with carjackers close to the border.

Judge delays ruling on Utah immigration law – Salt Lake Tribune A federal judge has said that he won’t rule on an enforcement-only Utah anti-illegal immigration law until the U.S. Supreme Court makes a decision this year on Arizona’s SB 1070.

The cultural mashup dictionary: Carwashero

Photo by TexasT/Flickr (Creative Commons)

It’s a term that’s in the news today, so it makes sense to include it as a dictionary entry.

Just as the sound of it suggests, a “carwashero” is someone who works at a car wash, otherwise known in Spanish as a “lava coches”, i.e. one who washes cars.

Carwasheros are making headlines this afternoon because they’ve made some history in Los Angeles, making the city the nation’s first to have three unionized car washes. Workers at two South L.A. car washes, the Vermont Car Wash and Nava’s Car Wash, have won union contracts, joining a third car unionized car wash in Santa Monica.

The carwasheros, mostly immigrants from Latin America, voted last year to join the United Steelworkers union, organizing as part of a larger effort  that has been trying to curb worker exploitation in what is typically a low-paid and often hazardous occupation.

There’s even a song called “Carwashero (Lava Coches)” by Los Jornaleros del Norte (The Day Laborers of the North), a band whose songs cover political themes that relate to immigrants.

Unlike jornaleros, though, carwasheros are described by a term that’s purely a product of el norte. It’s terms like these that make up Multi-American’s evolving cultural mashup dictionary, a collection of bits and pieces of the evolving lexicon of words, terms and phrases coined as immigrants and their descendants influence the English language, and it influences them.

The most recent entry was gentefication, referring to how some upwardly mobile and mostly second-generation Latinos have been investing in older immigrant neighborhoods. Other entries have included informal coinages like Tweecanos, as used on Twitter, and Spanglish terms like Googlear and Twittear and Feisbuk. The series kicked off last spring with the etymology of the term 1.5 generation. Have suggestion for an entry? Feel free to post it below.

Seeking, losing and finding ‘Love, InshAllah’

Photo by David Campbell/Flickr (Creative Commons)

How do American Muslim women navigate love, culture and identity?  KPCC’s Yasmin Nouh gives us a glimpse in this Q&A with the co-editor of a new anthology of Muslim women’s personal stories.

“Love, InshAllah: The Secret Love Lives of American Muslim Women,” is an anthology of 25 love stories told by American Muslim women from different backgrounds – black, white, Arab, converts, lesbians, Sunni, Shia, South Asian. Editors Ayesha Mattu and Nura Maznavi say they compiled them to dispel stereotypes that Muslim women are generally repressed, forced into arranged marriages, or live loveless lives dictated by men.

Each tale is more than a simple love story, with complex underlying themes that these women face as they navigate hybrid identities while searching for a sense of belonging as Muslims – and as the children of immigrants, in many cases – in the United States.

In one of the stories, for example, contributor Tanzila Ahmed follows a Muslim punk-rock band on their cross-country tour. A self-proclaimed Desi (meaning of Pakistani or Indian descent) punk rocker, she ends up having an affair with one of the band’s members. An excerpt:

I had fallen in love in the best way – with a boy, with like-minded people, and, maybe most important, with being honestly and truly myself. I had found a family that was cut from the same contradictory cloth and going through the same blasphemous struggles as I was. I had found myself, and I had let myself go. I had punk-rocked, prayed, loved, moshed, laughed, skated, cuddled, rocked, touched, kissed, and cried.

It wasn’t just a story about my falling in love with a guy, or following a band, or going on an adventure. It was about love, punk, and punk-drunk love. People who got me, really got me, and all that I came with.

Co-editor Nura Maznavi, herself the daughter of immigrants from Sri Lanka, discusses how the book got its start, what she learned along the way, and what the reaction to it has been so far.

M-A: What inspired the idea of “Love InshAllah”?

Maznavi: My co-editor Ayesha and I have been friends for many years. About five years ago, over coffee in San Francisco, we were chatting about how so much has been written about Muslim women, but very little of it has been written by Muslim women. Nowhere in the discourse did we see reflected the funny, independent and hilarious Muslim women we know. We wanted to change that. We decided to ask women to write about the search for love, because love is a universal emotion that resonates with everyone.

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What does ‘secure the border’ really mean?

The headline that has most grabbed my attention this morning reads “Does ‘secure the border’ mean ‘keep America white?’ “ Yes, just like that.

In anticipation of tomorrow’s Republican candidates’ debate in Arizona, CNN contributor LZ Granderson writes about the focus on the U.S.-Mexico border during the presidential campaign so far, writing about political euphemisms qualified with an “Oh boy, here comes the black guy playing the race card again.”

But he brings up the security gaps that exist on the U.S.-Canada border and what little attention this receives from candidates and existing politicos, questioning how much of the campaign immigration rhetoric we hear actually means what it means – or whether it means something else intended to appeal to voters. Thoughts, anyone? Granderson writes:


Now there will be plenty of other buzz words and euphemisms that will be tossed around during the debate, but since it is being held in Arizona, chances are the most popular phrase will be “secure the border.”

We must secure the border.

The candidates will argue that it’s a matter of national security. That it isn’t just the friendly illegal immigrants looking for work we must worry about, but terrorists, drug lords and other criminals who seek to make their way through our porous border. They will say if they were president they would build walls, add troops, even commission a Death Star to keep this country safe.

…They all will receive applause, and it will all sound great … until you realize that “secure the border” is slang for “keep the Mexicans out.”

Oh boy, here comes the black guy playing the race card again.

Yep, that’s me — pointing out that the Canadian border is largely ignored in this dialogue despite being more than twice the size of the Mexican border and less than 1% secure, according to a 2011 report by the Government Accountability Office.

Read more at: www.cnn.com

In the news this morning: A tentative return for some to Alabama, day laborers meet in L.A., parts of Neb. immigration ordinance struck, more

Uncertainty lingers in wake of Alabama immigration law – USA Today Some immigrants have reportedly been returning to Alabama, but with an appeals court hearing on parts of the law planned March 1, many of Alabama’s Latino immigrants are living “with one foot out of the state, ready to flee for good,” one of them said.

National gathering in L.A. spotlights plight of day laborers – Los Angeles Times Hundreds of day laborers and former day laborers have gathered in downtown Los Angeles for a weeklong conference “to measure their progress since day laborers began a concerted effort to organize themselves two decades ago.” The program will also cover immigration issues.

Nebraska: Mixed Ruling on Immigration Crackdown – New York Times A federal judge has ruled against parts of a city ordinance in Fremont, Nebraska that would have banned the hiring of undocumented immigrants and prohibited landlords from renting to them. But some provisions, like one requiring employers to verify work authorization, were upheld.

Feds Asked to Investigate Allegations Arizona Sheriff Threatened Ex-Lover with Deportation – Fox News Latino A Latino organization is asking the federal Justice Department to investigate allegations that Sheriff Paul Babeu of Pinal County, Arizona threatened his immigrant ex-lover with deportation if he went public with their relationship.

Immigrants will be expected to speak English and champion British culture – The Telegraph Under a new British government plan, children will be taught a “common culture,” and immigrants “will be expected to speak English.”