“Third Nation” along the US-Mexico border
By Michael Dear
Not long ago, I passed a roadside sign in New Mexico which read: “Es una frontera, no una barrera / It’s a border, not a barrier.” This got me thinking about the nature of the international boundary line separating the US from Mexico. The sign’s message seemed accurate, but what exactly did it mean?
On 2 February 1848, a ‘Treaty of Peace, Friendship, Limits and Settlement’ was signed at Guadalupe Hidalgo, thus terminating the Mexican-American War. The conflict was ostensibly about securing the boundary of the recently-annexed state of Texas, but it was clear from the outset that US President Polk’s ambition was territorial expansion. As consequences of the Treaty, Mexico gained peace and $15 million, but eventually lost one-half of its territory; the US achieved the largest land grab in its history through a war that many (including Ulysses S. Grant) regarded as dishonorable.
In recent years, I’ve traveled the entire length of the 2,000-mile US-Mexico border many times, on both sides. There are so many unexpected and inspiring places! Mutual interdependence has always been the hallmark of cross-border communities. Border people are staunchly independent and composed of many cultures with mixed loyalties. They get along perfectly well with people on the other side, but remain distrustful of far-distant national capitals. The border states are among the fastest-growing regions in both countries — places of economic dynamism, teeming contradiction, and vibrant political and cultural change.
Yet the border is also a place of enormous tension associated with undocumented migration and drug wars. Neither of these problems has its source in the borderlands, but border communities are where the burdens of enforcement are geographically concentrated. It’s because of our country’s obsession with security, immigration, and drugs that after 9/11 the US built massive fortifications between the two nations, and in so doing, threatened the well-being of cross-border communities.
I call the spaces between Mexico and the US a ‘third nation.’ It’s not a sovereign state, I realize, but it contains many of the elements that would otherwise warrant that title, such as a shared identity, common history, and joint traditions. Border dwellers on both sides readily assert that they have more in common with each other than with their host nations. People describe themselves as ‘transborder citizens.’ One man who crossed daily, living and working on both sides, told me: “I forget which side of the border I’m on.” The boundary line is a connective membrane, not a separation. It’s easy to reimagine these bi-national communities as a ‘third nation’ slotted snugly in the space between two countries. (The existing Tohono O’Odham Indian Nation already extends across the borderline in the states of Arizona and Sonora.)
But there is more to the third nation than a cognitive awareness. Both sides are also deeply connected through trade, family, leisure, shopping, culture, and legal connections. Border-dwellers’ lives are intimately connected by their everyday material lives, and buttressed by innumerable formal and informal institutional arrangements (NAFTA, for example, as well as water and environmental conservation agreements). Continuity and connectivity across the border line existed for centuries before the border was put in place, even back to the Spanish colonial era and prehistoric Mesoamerican times.
Do the new fortifications built by the US government since 9/11 pose a threat to the well-being of borderland communities? Certainly there’s been interruptions to cross-border lives: crossing times have increased; the number of US Border Patrol ‘boots on ground’ has doubled; and a new ‘gulag’ of detention centers has been instituted to apprehend, prosecute and deport all undocumented migrants. But trade has continued to increase, and cross-border lives are undiminished. US governments are opening up new and expanded border crossing facilities (known as ports of entry) at record levels. Gas prices in Mexican border towns are tied to the cost of gasoline on the other side. The third nation is essential to the prosperity of both countries.
So yes, the roadside sign in New Mexico was correct. The line between Mexico and the US is a border in the geopolitical sense, but it is submerged by communities that do not regard it as a barrier to centuries-old cross-border intercourse. The international boundary line is only just over a century-and-a-half old. Historically, there was no barrier; and the border is not a barrier nowadays.
The walls between Mexico and the US will come down. Walls always do. The Berlin Wall was torn down virtually overnight, its fragments sold as souvenirs of a calamitous Cold War. The Great Wall of China was transformed into a global tourist attraction. Left untended, the US-Mexico Wall will collapse under the combined assault of avid recyclers, souvenir hunters, and local residents offended by its mere presence.
As the US prepares once again to consider immigration reform, let the focus this time be on immigration and integration. The framers of the Treaty of Guadalupe Hidalgo were charged with making the US-Mexico border, but on this anniversary of the Treaty’s signing, we may best honor the past by exploring a future when the border no longer exists. Learning from the lives of cross-border communities in the third nation would be an appropriate place to begin.
Michael Dear is a professor in the College of Environmental Design at the University of California, Berkeley, and author of Why Walls Won’t Work: Repairing the US-Mexico Divide (Oxford University Press).