What does May Day mean in 2009?

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As May Day 2009 fast approaches, it is important to look back at the original celebration and what it did and did not do.  On May 1, 2006, millions of immigrant workers left their jobs for an hour or a whole day to bring home the message that they are an integral part of American society.  In cities like Los Angeles, New York, Chicago, Houston, Tucson, and Portland, May 1 was an important day of immigrant empowerment and a powerful symbol of solidarity.  However, that same year, the immigration legislation failed to pass Congress and the Secure Fence Act was enacted.

For nonviolence to be an effective tool, it cannot be only a negative force.  It must be constructive as well. As Dr. King wrote, “True peace is not merely the absence of some negative force — tension, confusion or war; it is the presence of some positive force — justice, good will and brotherhood” (“Nonviolence and Racial Justice“).  For nonviolence to change hearts and minds, it must not only protest injustice but also present solutions.  Unlike the May Day celebrations of 2006, as well as the ones being planned for this year in countless cities across the United States, a much smaller but more determined group of people are actively engaged in a nonviolence which highlights the injustices inherent in our current immigration system but which also positively provide for real needs.

Founded in 2004 by Catholic bishop Gerald Kikanas, Presbyterian minister John Fife, and several leaders of the local Tucson Jewish community, No More Deaths has been dealing with the negative human effects resulting from Operation Gatekeeper.  The increased militarization of the border through deportation, detention, armed forces, and border wall construction have merely rerouted desperate human migration through the most dangerous portions of the desert.  The Pima County Medical Examiner’s office, for example, has reported 84 deaths annually between 2000 and 2005, up from 14 in the ’90s.  No More Deaths attempts to save border-crossing families by leaving out water in the desert and tending to the medical needs of injured crossers. [Wikipedia] According to their website, 50 individuals have died  attempting to enter Arizona.

No More Deaths operates under some basic faith-based principles:

• Recognize that the current Militarized Border Enforcement Strategy is a failed policy
• Address the status of undocumented persons currently living in the US
• Make family unity and reunification the cornerstone of the US immigration system
• Allow workers and their families to enter the US to live and work in a safe, legal, orderly, and humane manner through an Employment-Focused immigration program
• Recognize that root causes of migration lie in environmental, economic, and trade inequities^[4]

While No More Deaths meets the needs of immgirants, they are forbidden to aid them in crossing, but in times of dire emergency they are instructed to call an on-call medical expert and, if need be, transport the seriously injured immigrant to the local hospital.  On July 9, 2005, however, two No More Deaths volunteers were arrested by the Border Patrol for transporting three border-crossers to a nearby hospital.  Daniel Strauss and Shanti Sellz were accused transporting and conspiring to transport undocumented immigrants, both felonies under US law. If convicted, they would have faced 15 years in prison and/or $500,000 in fines.  After more than a year, Judge Collins dismissed the charges in September 2006, stating that these two volunteers had followed pre-approved protocol and that further litigation would violate their Due Process rights under the Fourteenth Amendment. [Wikipedia]

Currently, Dan Millis is appealing to the 9th Circuit to contest the Arizona ruling that he and other volunteers had littered by placing water jugs for migrants in the Buenos Aires National Wildlife Refuge.  Despite the five milk crates of trash the volunteers had picked up, they were issued citations by the US Fish & Wildlife Service officers.  Two days before, Millis had found the body of a 14-year-old girl who had died of exposure. As Dan Millis has said, ““We pick up trash, distribute food and water, and administer first aid to people who desperately need it. We are not criminals.” [Guntzel, Jeff Severens. Utne Reader]

As communities prepare for May Day 2009, it is important to stress real issues and practical solutions.  Obama has pledged that comprehensive immigration reform is on the table for 2009.  The DREAM Act is still a potentiality, as is the Border Security and Responsbility Act [HR 2076] sponsored by Rep. Grijalva last week.  Immigrants from Rochester to Brownsville need more than a token march or a one-day protest – campaign for real change by advocating locally and nationally for meaningful reform for immigrants.

Tashlikh

A few feet from the newly rebuilt 35-W bridge, the air smells like autumn. Below where we stand on the all-but-abandoned people bridge, the Mississippi moves wordlessly resolute toward the sea. It is the day after Rosh Hashanah, and though I have never celebrated this Jewish New Year before, I have also never had a friend willing to let me tag along.

We are perched between the West & East Banks of the University of Minnesota to practice tashlikh. This tradition dates back to Abraham and Isaac, when a goat was sacrificed in place of Abraham’s only legitimate son. Tashlikh also is a variance on the Levitical custom of the entire community reciting their sins of the past year over a “scape goat” which was chased away into the desert bearing the guilt. In lieu of a goat, my friend and I have pieces of the bread which was broken for his Rosh Hashanah meal the evening before.

As Eddy reads a Hebrew poem and prayer, I concentrate on the regrettable things I have done in the past year. If this bread is to take away my sins, it should probably carry my pride and my lack of communication to those closest to me. I must be more generous in the coming year. I regret I haven’t used my talents to help more people. I regret that the War continues and I do so little, that nativism still poisons the lives of so many and I am quiet.

The bread spirals down to meet the muddy water. Eddy tells me that until Yom Kippur I am to engage in introspection and prayer, that I might not repeat those sins now bobbing below. A splash, a ripple, and the bread is gone.

I marvel that I have read the Old Testament in Christian circles many times over, and yet have never been so touched by this simple command to get rid of the old and purpose to do better. Maybe it was because it was in another language, maybe it was the power of a friend. Perhaps it was the changing leaves or the cold sunlight. Maybe it was that I felt like Abraham, a sojourner in a new land, seeing something for the first time.

The Inescapable Network of Mutuality

¨Bah hua liomh biore.¨  In Irish cities like Galway, this Gaelic expression was the only way to get a pint of the best Guiness you´ve ever tasted.  While British rule in Ireland sought to eradicate all traces of the Gaelic influence on Ireland, this indefatigable culture lives on in the west coast of Ireland in particular.  Despite burning down the churches and razing ruins, despite prohibiting Gaelic teaching in schools and converting Celtic names to their English counterparts, Gaelic is still spoken, though mostly by the old.

Driving through Vigo, the largest city in Gallicia, Spain, I came across ruins that predated the Roman conquest of the Gaels in Spain.  Though little remains of El Castro, this city which once thrived both in the forest and on the bay, it is highly reminiscent of towers and dolmens in Ireland.  Highly aware of this coincidence, I began to notice more telling signs of interconnectedness between northwest Spain and the home of my Celtic forefathers the McCarthys and Burkes and Emmetts.  The distinct language of Gallicia, la lengua de los Gallegos, bears striking similarities to words in Gaelic.  Signs in this part of Spain bear words like ¨Beade¨and ¨Domh¨¨, both words which one is just as likely to find on a Sunday drive through rural Ireland.  The rich and verdant climate of this area makes me speculate that the Gaels felt right at home when they landed on the shores of the land of Eire. 

In Ireland, primary students are required to take Gaelic lessons, in hopes that by inundating the next generation, the Gaelic heritage and culture can be preserved and honored.  Gallicia is going through much of the same dilemmas, since its language was viciously suppressed during the Franco regime and needs to rebound if it is not going to be absolutely absorbed in popular Spanish. 

All of this makes me wax philosophical and grow proud of the indomitable spirit God placed in mankind.  In much the same way John F. Kennedy praised the immigrant spirit to thrive and survive in his book A Nation of Immigrants, I am wowed by the successful movements of people throughout history.  From the eternally migrant Jewish culture which serves as the basis for numerous religions and modern law to the Spanish culture and language which spanned seas and continents, people simply desire an opportunity to use their gifts in the pursuit of happiness.  From the pyramids of Egypt to the same pyramids in Aztex Mexico, to the persistent reoccurrence of flood myths in virtually every culture, immigration is far from a new phenomen which countries are struggling to legislate and control.  Immigration is a constant, and therefore cannot be prohibited but rather controlled so as to benefit the sending country, the receiving country, and the immigrants themselves.  The past successes of migrating peoples bear witness to the possibility of real immigration reform in the United States of America, especially in this age of globalization.

When I return to my classroom of F114 in Simon Rivera High School in Brownsville, Texas, on the southernmost border between two North American countries at peace, I will most assuredly come back with a renewed dedication to devoting my time and efforts to enabling immigrants and guiding the immigration legislation in the United States.  At the same time, I am overjoyed to bring back to my students the long view of immigration history.  When I teach my 7th period class, I cannot wait to tell Ms. Gallegos that her family comes from northernmost Spain, where her ancestors spoke a language closer to my Irish predecessors than her español mexicana.  As I travel back to the place where some legislators misguidedly are pressing for a border wall between two countries separated only by an imaginary line, I hope I will be able to civilly speak reason into the public debate.  Immigration is more than Mexican migrant workers attempting to work cheap labor in U.S. fields, just as it is more than Spanish conquistadores and English Puritans and Italian shoemakers and Irish coal-miners and Pennsylvania Dutch bakers and Polish meat-packers and Scandinavian farmers.  To take a long view of immigration is to understand that the United States need laws which uplift human personality and grant legal status to that spark of the divine which is as omnipresent in the immigrant as the resident hence, now, and forevemore.

¨Mas claro no canta el gallo. The rooster couldn´t sing it any clearer.¨