Migrant Workers Quotes

I like talking about people who don't have any power and it seems like some of the least powerful people in the United States are the migrant workers who come and do our work and don't have any rights as a result. And yet we still invite them to come here, and at the same time ask them to leave.

As his children, we were treated as some species of migrant workers who happened to be passing through. My father was the only person I ever knew who looked upon childhood as a dishonorable vocation one grew out of as quickly as possible.

Rape culture, a system that positions some bodies as deserving to be attacked, hinges on ignoring the mistreatment of marginalized women, whether they are in the inner city, on a reservation, are migrant workers, or are incarcerated. Because their bodies are seen as available and often disposable, sexual violence is tacitly normalized even as people decry its impact on those with more privilege.

It is revealing of the American culture that its prototypic hero is the cowboy: an uneducated, boorish, Victorian migrant agricultural worker.

My non American viewers. Who understand that the world does not consist solely of a single nation sailing across an infinite sea of migrant workers. Will no doubt have heard that the waters surrounding Brisbane got tired of waiting for people to hit the beach and decided to bring the party to us.

As I would learn later on, developed countries will always welcome the Einsteins of this world -- those individuals whose talents are already recognized and deemed to have value. This welcome doesn't usually extend to the poor and uneducated people seeking to enter the country. But the truth, supported by the facts of history and the richness of immigrant contribution to America's distinction in the world, is that the most entrepreneurial, innovative, motivated citizen is the one who has been given an opportunity and wants to repay the debt.

Of all the sciences cultivated by mankind, Astronomy is acknowledged to be, and undoubtedly is, the most sublime, the most interesting, and the most useful. For, by knowledge derived from this science, not only the bulk of the Earth is discovered . . . ; but our very faculties are enlarged with the grandeur of the ideas it conveys, our minds exalted above [their] low contracted prejudices." JAMES FERGUSON, 1757† Long before anyone knew that the universe had a beginning, before we knew that the nearest large galaxy lies two million light-years from Earth, before we knew how stars work or whether atoms exist, James Ferguson’s enthusiastic introduction to his favorite science rang true. Yet his words, apart from their eighteenth-century flourish, could have been written yesterday. But who gets to think that way? Who gets to celebrate this cosmic view of life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity’s place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated.

The word “autistic” is accurate. But so are other words that we no longer use to describe people: spinster (unmarried woman), hobo (migrant worker), cripple (person with a physical handicap), and so on. The fact that a person is unmarried or has sustained a mobility-reducing injury or birth defect certainly figures into their life experiences, but it does not define their character—unless they or we let it.

But who gets to think that way? Who gets to celebrate this cosmic view of life? Not the migrant farm worker. Not the sweatshop workers. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity's place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated.

The receding waves of foreign peon labor are leaving California agriculture to the mercies of our own people. The old methods of intimidation and starvation perfected against the foreign peons are being used against the new white migrant workers. But they will not be successful.

Homer Wells, listening to Big Dot Taft, felt like her voice – dulled. Wally was away, Candy was away, and the anatomy of a rabbit was, after Clara, no challenge; the migrants, whom he’d so eagerly anticipated, were just plain hard workers; life was just a job. He had grown up without noticing when? Was there nothing remarkable in the transition?

Who gets to celebrate this cosmic view of life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity's place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated.

I’m a migrant worker picking frozen peas, and a clodhopper hiding behind a white sheet. I’m a shootout at Ruby Ridge, and a freefall of flames. I am closed for the winter, and crawling in my playpen. I am cold, and quick chatter and beautiful smiles. I am a man missing a limb, and lettuce and tomatoes. I am a palace, and fresh milk and goat cheese. I’m the great emptiness among Cubans, and a job that requires the auditing of truth and lies. I’m a confounding calm that will shatter fear and complacency, and a town full of self-defined renegades and recluses. I’m a public execution, and a lanky husband waiting by the checkout.

Odysseus is a migrant, but he is also a political and military leader, a strategist, a poet, a loving husband and father, an adulterer, a homeless person, an athlete, a disabled cripple, a soldier with a traumatic past, a pirate, thief and liar, a fugitive, a colonial invader, a home owner, a sailor, a construction worker, a mass murderer, and a war hero.

... it is estimated that approximately 95 percent of agricultural workers in the United States were born in Mexico, 52 percent of them unauthorized

Workers were required to stay six months, and even then permission to quit was not always granted. The factory held the first two months of every worker's pay; leaving without approval meant losing that money and starting over somewhere else. That was a fact of factory life you couldn't know from the outside: Getting into a factory was easy. The hard part was getting out.

Mad Lib Elegy" There are starving children left on your plate. There are injuries without brains. Migrant workers spend 23 hours a day removing tiny seeds from mixtures they cannot afford to smoke and cannot afford not to smoke. Entire nations are ignorant of the basic facts of hair removal and therefore resent our efforts to depilate unsightly problem areas. Imprisonment increases life expectancy. Finish your children. Adopt an injury. ‘I'm going to my car. When I get back, I'm shooting everybody.' [line omitted in memory of_______] 70% of pound animals will be euthanized. 94% of pound animals would be euthanized if given the choice. The mind may be trained to relieve itself on paper. A pill for your safety, a pill for her pleasure. Neighbors are bothered by loud laughter but not by loud weeping. Massively multiplayer zombie-infection web-games are all the rage among lifers. The world is a rare case of selective asymmetry. The capitol is redolent of burnt monk. ‘I'm going to my car. When I get back I'm shooting everybody.' [line omitted in memory of _______] There are two kinds of people in the world: those that condemn parking lots as monstrosities, ‘the ruines of a broken World,' and those that respond to their majesty emotionally. 70% of the planet is covered in parking lots. 94% of a man's body is parking lot. Particles of parking lot have been discovered in the permanent shadows of the moon. There is terror in sublimity. If Americans experience sublimity the terrorists have won. ‘I'm going to my car. When I get back I'm shooting everybody.' [line omitted in memory of _______]

Failure. Failure shapes the world. History is the story of failure; progress is the succession of failures. Development! says the futurist. Loss, states the rebel. Hangover! cries the moralist from the back row. Faliure: the rebel gets angry. Time is pale, he says. The failure of the Creator - an introduction to an era. Kras Mazov shoots himself in the head, and Abadanaiz, together with Dobreva, takes poison on the Ozonne Islands. Beneath the palms the wind blew the flesh from their bones into sand. Who could've known? All the good people in the world came together. Teachers, writers, migrant workers squatting in the trenches... young soldiers abandoned their battalions. What beautiful songs they sing! It seems to them that brave children are the favourites of history, as they wave white flags with a crown of silver horns. And then, they lose.

Unwilling to give in to that possibility, I keep going, holding on fiercely to the belief that I can make it. Taunts of “you can’t” and “who do you think you are?” have never stopped me before, so why should they now?

We were to write a short essay on one of the works we read in the course and relate it to our lives. I chose the "Allegory of the Cave" in Plato's Republic. I compared my childhood of growing up in a family of migrant workers with the prisoners who were in a dark cave chained to the floor and facing a blank wall. I wrote that, like the captives, my family and other migrant workers were shackled to the fields day after day, seven days a week, week after week, being paid very little and living in tents or old garages that had dirt floors, no indoor plumbing, no electricity. I described how the daily struggle to simply put food on our tables kept us from breaking the shackles, from turning our lives around. I explained that faith and hope for a better life kept us going. I identified with the prisoner who managed to escape and with his sense of obligation to return to the cave and help others break free.

The prayer sank deep in her luggage, and for years she had longed for a robin’s song unpacked – none the time to utter. Madam, yani, her soul got stuck between your teeth; piece by piece a treat or a banquet; wrapped in a raw whole foods diet.

Another Mexican American in another class, approaches Victor after class, carrying his copy of Fahrenheit 451, required reading for the course. The student doesn't understand the reference to a salon. Victor explains that this is just another word for the living room. No understanding in the student's eyes. He tries Spanish: la salon. Still nothing. The student has grown up as a migrant worker. And Victor remembers the white student who had been in his class a quarter ago, who had written about not understanding racism, that there was none where he had grown up, in Wennatchee, that he has played with the children of his father's migrant workers without there being any hostility. His father's workers. Property. Property that doesn't know of living rooms. And Victor thought of what the man from Wennatchee knew, what the ROTC Mexican American knew, what the migrant worker knew. And he thought of getting up the next morning to go with Serena to St. Mary's for cheese and butter. And he knew there was something he was not doing in his composition classrooms.

Who gets to celebrate this cosmic view in life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity’s place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discovery can be routinely disseminated. By those meaures, most citizens of industrialized nations do quite well.

The first thing that a new migrant sends to his family back home isn't money; it's a story. Of the arduous journey here, the snow on the streets, the rude immigration agent or the kindly social worker; the lights of the Eiffel Tower or the cold reception from the cousins with whom he's staying.

The first thing that a new migrant sends to his family back home isn’t money; it’s a story. Of the arduous journey here, the snow on the streets, the rude immigration agent or the kindly social worker; the lights of the Eiffel Tower or the cold reception from the cousins with whom he’s staying.

Uncritical use of the term trafficking is doing the ideological work required for these contradictions to ‘make sense’; it hides how anti-migrant policies produce the harm that we call trafficking, enabling anti-migrant politicians to posture as anti-trafficking heroes even as they enact their anti-migrant policies.

En route to California I had a few drinks with an American executive for Falstaff Brewing Company who said he'd been a hobo from '37 to '39. He talked about a friend of his who had lost his legs beneath a freight train and died. He told me he knew something about farm labor contractors. "Killers," he called them. And said it again, "Killers.

What of the part where memory and loss and yearning are stored? Surely, they were still out there somewhere - gone to wherever the forsaken are banished. Wandering the burnt-out Alabama plantations, the fields rancid with enslaved sorrow. Across tracks built by Chinese rail workers, shot en masse come payday to save a dime. Into full-plotted cemeteries behind Indian boarding schools and beneath the shadows of burning crosses, white hoods peaked like snowcapped mountains. Over the grounds of Manzanar and potter's fields glutted with migrant peach pickers. Who gets remembered in the great American experiment? Who is forgotten? What becomes of those whose names are dust? Tell me this country ain't haunted.

The new migrants from the dust bowl are here to stay. They are the vest American stock, intelligent, resourceful; and, if given a chance, socially responsible. To attempt to force them into a peonage of starvation and intimidated despair will be unsuccessful. They can be citizens of the highest type, or they can be an army driven by suffering to take what they need. On their future treatment will depend the course they will be force to take.

The true name of marijuana is Cannabis and it used to be given as medicine for centuries. The name marijuana came to be in popular use as the US Government called it “marihuana” during its campaigns against it in the 1930's. During the great depression Mexican workers came to the US and they called it “marihuana”. The government referred to it by this name as that is what it was being called out West where most of the migrant workers were. After the great depression there were too many migrant workers and the US didn't need them anymore and the Federal Government wanted US citizens to get back to work. In order to reverse this, they believed they had to free up jobs that were currently taken by the migrant workers, namely Mexicans. Since a large portion of Mexican workers smoked marijuana they decided that making it illegal would drive them thereby out automatically freeing up the jobs for US citizens.

Qatar & The West (The Sonnet) All of a sudden the entire west is peeved at Qatar, Because only the west has exclusive rights to exposure. All of a sudden we care about the migrant workers, The Afghans, Palestinians and Kashmiris no longer matter. Human rights issue here is, we don't care about human rights, We only care about filling the air with hypocrisy and mania. Our poster boy just dumped half his new workforce as garbage, We buy Oscar, ditch Batgirl, and we diss Qatar for buying FIFA! We are just peeved that the Arabs are showing off for a change, Sure it's unacceptable, since showing off is a western tradition. Yes, it's true that the Middle East reeks with human rights issues, But it is also teeming with passion beyond western comprehension. If you really care about human rights stick to a cause for more than a fortnight. Otherwise keep your trap shut, lest you open and be proved a privileged white.

You don’t represent the working men,” Haywood charged. “I do,” the congressman replied in a huff. “You are an employer, are you not?” “Yes.” “Then you do not represent the working people. You represent the employers. There is nothing in common between the two classes so you - couldn’t possibly represent them both.” Despite Haywood’s belligerence, the congressman warmed to the verbal jousting. Laughing at the charge that he had never done an honest day’s work, Ames said he worked longer hours than anyone Haywood knew. This caused Big Bill to snap to attention. “Do you think six dollars too little pay for a man to work a week for?” Haywood demanded. “Don’t you think $7,500 a year too much to pay a man for making laws when only six dollars a week is paid a man for making cloth? Don’t you believe that it is more essential to mankind to make cloth than it is to make laws?” The congressman replied that his federal salary was not his chief income and that he gave it, and more, to charity. Haywood said charity would not be needed if workers were given living wages.

Charity had heard that the Trump administration might be using new arrivals from Mexico as weapons in a public relations war. When space in the migrant shelters ran out, ICE workers would drive these people into cities in the dead of night and just leave them there. “I’d heard that Trump was trying to create a crisis,” said Charity. “Trying to turn people against immigrants. It was just a rumor. But when I get there I find this is all true. They’re just dumping families on street corners at two in the morning. They were trying to create a disaster.

The phenomenon of laborers staying on at the end of their contracts with big public works companies is likely the biggest single source of Chinese migration to Africa. Workers would arrive from a given locality in China and discover there was good money to be made in some corner of an Africa they had never before imagined viable. Soon, they were sending word back home about the fortunes to be made there, or the hospitality of the locals, or the wonders of the environment, or the joys of a free and relatively pressureless life. In short order, others would follow. Li

The fungus Shenidioides had originated in Shenzhen, then spread to nearby regions of China. The reigning theory, first disseminated by a prominent doctor in the Huffington Post, was that the new strain of fungal spores had inadvertently developed within factory conditions of manufacturing areas, the SEZs in China, where spores fed off the highly specific mixture of chemicals. To predict the transmission of the fever, the blogger claimed, wind patterns may be analyzed. Not only that, but the holiday traffic surrounding the mass commute of migrant factory workers back to their home villages, such as during Chinese New Year, should also be limited. Traffic carries spores.

Even if America brings in five hundred thousand new migrants per year, in 2030 its GDP will still be $1 trillion smaller than it was in 2020.2 And right now, even half a million migrants would be a big stretch. After five consecutive years of gaining more than 1 million new migrants annually, net migration plummeted in 2019 to just over two hundred thousand. America isn’t even taking in enough migrants to replace its existing workforce: More than 1 million baby boomers (out of 80 million) are retiring each year, hence almost all counties are suffering a decline in the number of workers.3 Given America’s low fertility and rapid aging, immigration is the only reason the population is growing at all.

Finally, Europe’s post-war history is a story shadowed by silences; by absence. The continent of Europe was once an intricate, interwoven tapestry of overlapping languages, religions, communities and nations. Many of its cities—particularly the smaller ones at the intersection of old and new imperial boundaries, such as Trieste, Sarajevo, Salonika, Cernovitz, Odessa or Vilna—were truly multicultural societies avant le mot, where Catholics, Orthodox, Muslims, Jews and others lived in familiar juxtaposition. We should not idealise this old Europe. What the Polish writer Tadeusz Borowski called ‘the incredible, almost comical melting-pot of peoples and nationalities sizzling dangerously in the very heart of Europe’ was periodically rent with riots, massacres and pogroms—but it was real, and it survived into living memory. Between 1914 and 1945, however, that Europe was smashed into the dust. The tidier Europe that emerged, blinking, into the second half of the twentieth century had fewer loose ends. Thanks to war, occupation, boundary adjustments, expulsions and genocide, almost everybody now lived in their own country, among their own people. For forty years after World War Two Europeans in both halves of Europe lived in hermetic national enclaves where surviving religious or ethnic minorities the Jews in France, for example—represented a tiny percentage of the population at large and were thoroughly integrated into its cultural and political mainstream. Only Yugoslavia and the Soviet Union—an empire, not a country and anyway only part-European, as already noted—stood aside from this new, serially homogenous Europe. But since the 1980s, and above all since the fall of the Soviet Union and the enlargement of the EU, Europe is facing a multicultural future. Between them refugees; guest-workers; the denizens of Europe’s former colonies drawn back to the imperial metropole by the prospect of jobs and freedom; and the voluntary and involuntary migrants from failed or repressive states at Europe’s expanded margins have turned London, Paris, Antwerp, Amsterdam, Berlin, Milan and a dozen other places into cosmopolitan world cities whether they like it or not.

Although most Americans do not realise it, their nations agricultural system has relied heavily on migrant labourers and slaves from Africa, Asia and south of the border for the last four centuries. The country’s agricultural sector has functioned to varying degrees on bondage and servitude from the beginning, which is no different fro agricultural sectors elsewhere in the world. From feudal times to the present day, the arrangements that characterise agricultural work have been remarkably resistant to change, including in the United States. Laws are passed, awareness is raised, workers protest, and lives are lost - but trafficking for slavery and bondage in America’s agricultural sector remains far more prevalent today than almost anyone cares to admit.

With the two sides entrenched, each began a campaign for public sympathy. The focus was wages. How much did Lawrence textile workers really earn? Ettor told the press that the average mill wage was $6 a week; mill owners countered that it was $9.71 The difference depended on who did the math, and how. Ettor was using a mathematical mean, dividing the mills’ $150,000 weekly payroll by twenty-five thousand workers.72 Mill owners relied on what statisticians call the median. Taking a weaver’s average wage of $13 a week and a doffer’s average of $4.50, they found the midpoint, then rounded up. Strikers protested. For every weaver, they pointed out, there were dozens of doffers, sweepers, and bobbin boys earning $4.50 a week or less. Mill owners countered that such low pay was earned only by the least skilled workers, few in number and not prime wage earners. But neither weekly wage figure factored in the several weeks each year that work was slow and thousands were laid off.

Like Barry before him, Diop complained that Chinese projects were negotiated with a total lack of transparency. “If we are paying for big projects we want them to include real transfer of technology and of expertise, but the Chinese bring all their own workers, and the few Guineans are reduced to the role of task boys. In one case we had here, a Chinese company was hired to build a bridge and they did most of their work at night, and they wouldn’t let anyone onto their site. Between the groundbreaking and inauguration ceremonies, they give out no information at all, nothing.” Diop said that his group and others in the civil society coalition had repeatedly tried to speak with Chinese contractors and Chinese diplomats to impress upon them the need to reconsider their approach to things in Guinea, but had been either patronized or turned away. “You go to see them and they say go see your minister, or go see your president, he’s the one who approved these arrangements.” I heard very similar language from disgruntled civil society figures virtually everywhere I traveled.

The US traded its manufacturing sector’s health for its entertainment industry, hoping that Police Academy sequels could take the place of the rustbelt. The US bet wrong. But like a losing gambler who keeps on doubling down, the US doesn’t know when to quit. It keeps meeting with its entertainment giants, asking how US foreign and domestic policy can preserve its business-model. Criminalize 70 million American file-sharers? Check. Turn the world’s copyright laws upside down? Check. Cream the IT industry by criminalizing attempted infringement? Check. It’ll never work. It can never work. There will always be an entertainment industry, but not one based on excluding access to published digital works. Once it’s in the world, it’ll be copied. This is why I give away digital copies of my books and make money on the printed editions: I’m not going to stop people from copying the electronic editions, so I might as well treat them as an enticement to buy the printed objects. But there is an information economy. You don’t even need a computer to participate. My barber, an avowed technophobe who rebuilds antique motorcycles and doesn’t own a PC, benefited from the information economy when I found him by googling for barbershops in my neighborhood. Teachers benefit from the information economy when they share lesson plans with their colleagues around the world by email. Doctors benefit from the information economy when they move their patient files to efficient digital formats. Insurance companies benefit from the information economy through better access to fresh data used in the preparation of actuarial tables. Marinas benefit from the information economy when office-slaves look up the weekend’s weather online and decide to skip out on Friday for a weekend’s sailing. Families of migrant workers benefit from the information economy when their sons and daughters wire cash home from a convenience store Western Union terminal. This stuff generates wealth for those who practice it. It enriches the country and improves our lives. And it can peacefully co-exist with movies, music and microcode, but not if Hollywood gets to call the shots. Where IT managers are expected to police their networks and systems for unauthorized copying – no matter what that does to productivity – they cannot co-exist. Where our operating systems are rendered inoperable by “copy protection,” they cannot co-exist. Where our educational institutions are turned into conscript enforcers for the record industry, they cannot co-exist. The information economy is all around us. The countries that embrace it will emerge as global economic superpowers. The countries that stubbornly hold to the simplistic idea that the information economy is about selling information will end up at the bottom of the pile. What country do you want to live in?

We ought to recognize the darkness of the culture of death when it shows up in our own voices. I am startled when I hear those who claim the name of Christ, and who loudly profess to be pro-life, speaking of immigrants with disdain as “those people” who are “draining our health care and welfare resources.” Can we not see the same dehumanizing strategies at work in the abortion-rights activism that speaks of the “product of conception” and the angry nativism that calls the child of an immigrant mother an “anchor baby”? At root, this is a failure to see who we are. We are united to a Christ who was himself a sojourner, fleeing political oppression (Matt. 2:13–23), and our ancestors in Israel were themselves a migrant people (Exod. 1:1–14; 1 Chron. 16:19; Acts. 7:6). Moreover, our God sees the plight of the fatherless and the blood of the innocent, but he also tells us that because he loves the sojourner and cares for him so should we, “for you were sojourners in the land of Egypt” (Deut. 10:18–19). We might disagree on the basis of prudence about what specific policies should be in place to balance border security with compassion for the immigrants among us, but a pro-life people have no option to respond with loathing or disgust at persons made in the image of God. We might or might not be natural-born Americans, but we are, all of us, immigrants to the kingdom of God (Eph. 2:12–14). Whatever our disagreements on immigration as policy, we must not disagree on whether immigrants are persons. No matter how important the United States of America is, there will come a day when the United States will no longer exist. But the sons and daughters of God will be revealed. Some of them are undocumented farm-workers and elementary-school janitors now. They will be kings and queens then. They are our brothers and sisters forever. We need to stand up against bigotry and harassment and exploitation, even when such could be politically profitable to those who stand with us on other issues. The image of God cannot be bartered away, at the abortion clinic counter or anywhere else.

Taylor and Fitz sat at a patio table in the back of Las Palmas. The front room was filled with giggling Vanderbilt co-eds and migrant workers on their lunch break, a testament to the quality of the restaurant as well as its reasonable prices. Taylor was nibbling a steak fajita quesadilla, Fitz was plowing through a taco salad. A pitcher of sweet tea separated them. “So what did Price say?” Fitz asked. “He understood, for starters. He’ll fight any disciplinary action taken against Lincoln. So Linc will feel a lot better about that. Poor guy, he was completely rattled. I don’t know if it was the dope or the sheer terror of having to report that he’d been smoking it. Can you imagine Lincoln with a few toots in him?” Fitz laughed. “No. Mr. Fancypants has always struck me as the one scotch before dinner because it looks good, rather than enjoying it type. He isn’t much for losing control.” “Well, that’s to be expected, if you think about his background. Damn, it would be nice to have him back to work this Wolff case. I’ll bet there’s a ton of financial discovery, right up his little computer-literate heart’s alley. Marcus is back tomorrow, right?” Marcus Wade, her youngest detective, had been out for four days doing his in-service training rotation. Without the two detectives, the squad had been too quiet. “He’ll be in bright and early tomorrow. We can get him up to speed with the Wolff case, let him go to town. Media’s having a field day with the 911 tape.

If the port made New York, the Irish made the port,” writes James T. Fisher in On the Irish Waterfront.15 Many of the dockworkers were refugees from the Great Hunger that immiserated the island between 1845 and 1849, a famine so cataclysmic that nearly 1.5 million people were willing to risk voyage to America on the too aptly named “coffin ships.”16 Most of the workers were desperately poor and more than willing to take the dangerous, miserably paid, erratic jobs on the piers of Red Hook and near the Navy Yard. Some of the earliest arrivals had dug the Erie Canal; nearly 500 of those following them built the Atlantic Docks, and many more simply did the more forgettable work of unloading cargo, repairing masts, and braiding ropes.17 Like urban migrants everywhere, the

Growing up with migrant workers, I knew that they usually worked harder than we did. Sometimes my dad and my uncles would hire a few of my buddies from school to help with the harvest or the branding; they would last maybe a day or two and were often unreliable. But our Mexican migrant laborers worked hard, and we could count on them. Because of this experience, I have always said that I could never look at these migrants and consider them criminals. They were working to feed their families, and we simply could not have gotten along without them. So when during the 2016 campaign Jeb Bush committed a sin of candor by saying that people crossing the border did it as an act of love, well, that’s exactly how I felt, too. And I said so at the time. Having grown up with migrant labor and with the Hispanic community that was here long before we were, I knew that what Jeb Bush was saying was true. Among those who were raised in rural Arizona, it is much more difficult to summon the vitriol for immigrants that fuels so much of the politics in the age of Trump. Of course, Jeb Bush was savaged for saying what he said, just mocked mercilessly. But then, unlike his critics, he knew what he was talking about and dared to speak truthfully, which is both a rarity and liability these days. We have to return to the politics of comity and inclusion and reject the politics of xenophobia and demonization.

the Other Now was brimming with features that any liberal would find hard to resist: an absence of income and sales taxes; the freedom of workers to move from company to company while taking their personal capital with them; the curtailment of large companies’ market power; universal freedom from poverty, but also from a welfare state demanding that benefit-recipients surrender their dignity at the door of some social security office; a payments system that was free, efficient and which did not empower the few to print money at the expense of the many; a permanent auction for commercial land that exploited market forces to the full in the interests of social housing; an international monetary system that stabilized trade and the flow of money across borders; a welcoming attitude to migrants based on empowering local communities and helping them absorb newcomers.

Connecticut was leading America’s explosive industrial expansion. The third smallest of the fifty states, Connecticut ranked eleventh in manufacturing in 1900. It produced 79 percent of America’s brass and copper goods, 76 percent of its ammunition, 64 percent of all clocks, and 46 percent of all hardware. It was a major producer of bicycles, automobiles, typewriters, fabrics, rifles, and rubber goods of all kind. The demand for new consumer products was insatiable, as was the demand for new factories and workers. Ireland alone could not provide nearly enough workers, so migrants from Italy, Russia, Germany, Canada, Poland, and Sweden had helped create a Connecticut in which, by 1900, immigrants and their children outnumbered the original Yankee stock.

But who gets to think that way? Who gets to celebrate this cosmic view of life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity’s place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated. By those measures, most citizens of industrialized nations do quite well.

Nothing says ‘I’ve lost my humanity’ like making underpaid migrant workers wear your name across their hearts so it was very on brand for this family.

I'm attending a monthly meeting at Colectiva Por Fin on my first night on Staten Island. The room is small but as more men come in, it seems to double and triple in size. On the wall, migrants are celebrated through art that strikes me as deeply annoying, mostly the word "migrant" reconfigured as butterflies. I fucking hate thinking of migrants as butterflies. Butterflies can't fuck a bitch up.

part of the floating population of migrants that have built modern China. Estimated at between 100 and 200 million, this vast population of itinerant workers had provided the human fuel for the country’s economic engine. They were a flood unleashed.

International labor mobility What’s the problem? Increased levels of migration from poor to rich countries would provide substantial benefits for the poorest people in the world, as well as substantial increases in global economic output. However, almost all developed countries pose heavy restrictions on who can enter the country to work. Scale: Very large. Eighty-five percent of the global variation in earnings is due to location rather than other factors: the extremely poor are poor simply because they don’t live in an environment that enables them to be productive. Economists Michael Clemens, Claudio Montenegro, and Lant Pritchett have estimated what they call the place premium—the wage gain for foreign workers who move to the United States. For an average person in Haiti, relocation to the United States would increase income by about 680 percent; for a Nigerian, it would increase income by 1,000 percent. Some other developing countries have comparatively lower place premiums, but they are still high enough to dramatically benefit migrants. Most migrants would also earn enough to send remittances to family members, thus helping many of those who do not migrate. An estimated six hundred million people worldwide would migrate if they were able to. Several economists have estimated that the total economic gains from free mobility of labor across borders would be greater than a 50 percent increase in world GDP. Even if these estimates were extremely optimistic, the economic gains from substantially increased immigration would be measured in trillions of dollars per year. (I discuss some objections to increased levels of immigration in the endnotes.) Neglectedness: Very neglected. Though a number of organizations work on immigration issues, very few focus on the benefits to future migrants of relaxing migration policy, instead focusing on migrants who are currently living in the United States. Tractability: Not very tractable. Increased levels of immigration are incredibly unpopular in developed countries, with the majority of people in Germany, Italy, the Netherlands, Norway, Sweden, and the United Kingdom favoring reduced immigration. Among developed countries, Canada is most sympathetic to increased levels of immigration; but even there only 20 percent of people favor increasing immigration, while 42 percent favor reducing it. This makes political change on this issue in the near term seem unlikely. What promising organizations are working on it? ImmigrationWorks (accepts donations) organizes, represents, and advocates on behalf of small-business owners who would benefit from being able to hire lower-skill migrant workers more easily, with the aim of “bringing America’s annual legal intake of foreign workers more realistically into line with the country’s labor needs.” The Center for Global Development (accepts donations) conducts policy-relevant research and policy analysis on topics relevant to improving the lives of the global poor, including on immigration reform, then makes recommendations to policy makers.

Here we were, setting off on a tour of some of the very earliest permanent settlements known to humankind, all while driving through a landscape littered with signs of twenty-first-century nomads, both Bedouin and migrant workers. Looking at the forbidding landscape, you’d be forgiven for wondering why anyone would want to settle here, of all places.

While Crick (and his co-workers) cracked the genetic code—a set of instructions, in general terms, for building a body—Edelman realized early that the genetic code could not specify or control the fate of every single cell in the body, that cellular development, especially in the nervous system, was subject to all sorts of contingencies—nerve cells could die, could migrate (Edelman spoke of such migrants as “gypsies”), could connect up with each other in unpredictable ways—so that even by the time of birth the fine neural circuitry is quite different even in the brains of identical twins; they are already different individuals who respond to experience in individual ways. Darwin, studying the morphology of barnacles a century before Crick or Edelman, observed that no two barnacles of the same species were ever exactly the same; biological populations consisted not of identical replicas but of different and distinct individuals. It was upon such a population of variants that natural selection could act, preserving some lineages for posterity, condemning others to extinction (Edelman liked to call natural selection “a huge death machine”). Edelman conceived, almost from the start of his career, that processes analogous to natural selection might be crucial for individual organisms—especially higher animals—in the course of their lives, with life experiences serving to strengthen certain neuronal connections or constellations in the nervous system and to weaken or extinguish others.4 Edelman thought of the basic unit of selection and change as being not a single neuron but groups of fifty to a thousand interconnected neurons; thus he called his hypothesis the theory of neuronal group selection. He saw his own work as the completion of Darwin’s task, adding selection at a cellular level within the life span of a single individual to that of natural selection over many generations. Clearly

The glorious world of work stumbles at various obstacles: pregnancy, age, lack of education, desperation (particularly of migrant and illegal workers, the nannies and cleaners who work so that richer women can do the same). The job market continues to differentiate between men and women – the most blatant is the surprisingly resilient pay differential for the same jobs, and the predominance of women in part-time and badly-paid work.

You’re like rented furniture. In the world of higher education, I call adjunct professors—who do the majority of the teaching—”migrant workers with degrees.” Don’t be insulted and don’t fight it. Your talents are used (hopefully not misused) for as long as they’re valuable to others—and then returned to where you came from when you’re no longer of use.

Sometimes I struggled to say something meaningful only to learn that silence is just as powerful as words.

Migrant workers were often supervised by armed guards stationed in the fields. The state helped to enforce labor discipline, with towns enacting “strict vagrancy laws to keep [those workers] outside the central area when they were not working.” This resort to physical coercion was widespread in the world’s cotton-growing areas and was important in the United States, Peru, Egypt, and elsewhere. Capitalism’s awe-inspiring advances continued to rest not just on a great variety of labor regimes, but on a staggering degree of violence.70

It does not take the constant barrage of bourgeois propaganda to reinforce the thinking among native-born white male workers that a woman, black, or migrant worker is a threat to his job security and wages. He already knows the competitive conditions of his class and the means by which his job and his wages are to be secured. He is King Rat, the guy who is going to survive in the middle of an all-sided struggle no matter how conditions deteriorate for the class as a whole in the open-air concentration camp of class society. His measure of success is not how he is doing in absolute terms, but how he is doing relative to other wage slaves.

Samaras is making the crudest of anti-immigrant pitches, and we didn’t have to wait to see the consequence. On Friday — almost wholly ignored in the wake of the grim news from Paris — a gunman entered a hostel housing primarily migrant workers in Salonika, brandished a pistol and threatened to open fire because he “was sick of paying taxes for you people.” A social outcast, perhaps? A thug belonging associated with the fascists of Golden Dawn? No. Stelios Ioannides is a local functionary of Samaras’s New Democracy.

Civic imagination and innovation and creativity are emerging from local ecosystems now and radiating outward, and this great innovation, this great wave of localism that's now arriving, and you see it in how people eat and work and share and buy and move and live their everyday lives, this isn't some precious parochialism, this isn't some retreat into insularity, no. This is emergent. The localism of our time is networked powerfully. And so, for instance, consider the ways that strategies for making cities more bike-friendly have spread so rapidly from Copenhagen to New York to Austin to Boston to Seattle. Think about how experiments in participatory budgeting, where everyday citizens get a chance to allocate and decide upon the allocation of city funds. Those experiments have spread from Porto Alegre, Brazil to here in New York City, to the wards of Chicago. Migrant workers from Rome to Los Angeles and many cities between are now organizing to stage strikes to remind the people who live in their cities what a day without immigrants would look like. In China, all across that country, members of the New Citizens' Movement are beginning to activate and organize to fight official corruption and graft, and they're drawing the ire of officials there, but they're also drawing the attention of anti-corruption activists all around the world. In Seattle, where I'm from, we've become part of a great global array of cities that are now working together bypassing government altogether, national government altogether, in order to try to meet the carbon reduction goals of the Kyoto Protocol. All of these citizens, united, are forming a web, a great archipelago of power that allows us to bypass brokenness and monopolies of control.

Moreover, these changes occurred when most American households actually found their real incomes stagnant or declining. Median household income for the last four decades is shown in the chart above. But this graph, disturbing as it is, conceals a far worse reality. The top 10 percent did much better than everyone else; if you remove them, the numbers change dramatically. Economic analysis has found that “only the top 10 percent of the income distribution had real compensation growth equal to or above . . . productivity growth.”14 In fact, most gains went to the top 1 percent, while people in the bottom 90 percent either had declining household incomes or were able to increase their family incomes only by working longer hours. The productivity of workers continued to grow, particularly with the Internet revolution that began in the mid-1990s. But the benefits of productivity growth went almost entirely into the incomes of the top 1 percent and into corporate profits, both of which have grown to record highs as a fraction of GNP. In 2010 and 2011 corporate profits accounted for over 14 percent of total GNP, a historical record. In contrast, the share of US GNP paid as wages and salaries is at a historical low and has not kept pace with inflation since 2006.15 As I was working on this manuscript in late 2011, the US Census Bureau published the income statistics for 2010, when the US recovery officially began. The national poverty rate rose to 15.1 percent, its highest level in nearly twenty years; median household income declined by 2.3 percent. This decline, however, was very unequally distributed. The top tenth experienced a 1 percent decline; the bottom tenth, already desperately poor, saw its income decline 12 percent. America’s median household income peaked in 1999; by 2010 it had declined 7 percent. Average hourly income, which corrects for the number of hours worked, has barely changed in the last thirty years. Ranked by income equality, the US is now ninety-fifth in the world, just behind Nigeria, Iran, Cameroon, and the Ivory Coast. The UK has mimicked the US; even countries with low levels of inequality—including Denmark and Sweden—have seen an increasing gap since the crisis. This is not a distinguished record. And it’s not a statistical fluke. There is now a true, increasingly permanent underclass living in near-subsistence conditions in many wealthy states. There are now tens of millions of people in the US alone whose condition is little better than many people in much poorer nations. If you add up lifetime urban ghetto residents, illegal immigrants, migrant farm-workers, those whose criminal convictions sharply limit their ability to find work, those actually in prison, those with chronic drug-abuse problems, crippled veterans of America’s recently botched wars, children in foster care, the homeless, the long-term unemployed, and other severely disadvantaged groups, you get to tens of millions of people trapped in very harsh, very unfair conditions, in what is supposedly the wealthiest, fairest society on earth. At any given time, there are over two million people in US prisons; over ten million Americans have felony records and have served prison time for non-traffic offences. Many millions more now must work very long hours, and very hard, at minimum-wage jobs in agriculture, retailing, cleaning, and other low-wage service industries. Several million have been unemployed for years, exhausting their savings and morale. Twenty or thirty years ago, many of these people would have had—and some did have—high-wage jobs in manufacturing or construction. No more. But in addition to growing inequalities in income and wealth, America exhibits

There are many facets to the decline in fairness and opportunity in American life. Perhaps the worst are the conditions now imposed upon young children born into the underclass and subjected to the recent evolution of the educational system. They are related, and they reinforce each other; their combined result is to condemn tens of millions of children, particularly those born into the new underclass, to a life of hardship and unfairness. For any young child whose parents don’t have money, or who is the child of a migrant agricultural worker and/or an illegal immigrant, prenatal care, nursery, day care, after school, school nutrition, and foster-care systems are nothing short of appalling. And then comes school itself. The “American dream”, stated simply, is that no matter how poor or humble your origins—even if you never knew your parents—you have a shot at a decent life. America’s promise is that anyone willing to work hard can do better over time, and have at least a reasonable life for themselves and their own children. You could expect to do better than your parents, and even be able to help them as they grew old. More than ever before, the key to such a dream is a good education. The rise of information technology, and the opening of Asian economies, means that only a small portion of America’s population can make a good living through unskilled or manual labour. But instead of elevating the educational system and the opportunities it should provide, American politicians, and those who follow their lead around the globe, have been going in exactly the wrong direction. As a result, we are developing not a new class system, but, without exaggeration, a new caste system—a society in which the circumstances of your birth determine your entire life. As a result, the dream of opportunity is dying. Increasingly, the most important determinant of a child’s life prospects—future income, wealth, educational level, even health and life expectancy—is totally arbitrary and unfair. It’s also very simple. A child’s future is increasingly determined by his or her parents’ wealth, not by his or her intelligence or energy. To be sure, there are a number of reasons for this. Income is correlated with many other things, and it’s therefore difficult to isolate the impact of individual factors. Children in poor households are more likely to grow up in single-parent versus two-parent households, exposed to drugs and alcohol, with one or both parents in prison, with their immigration status questionable, and more likely to have problems with diet and obesity. Culture and race play a role: Asian children have far higher school graduation rates, test scores, and grades than all other groups, including whites, in the US; Latinos, the lowest.

Part of visiting the apple orchard involves talking to migrant workers, usually Jamaican men.

By 2000, the Pearl River Delta was home to an estimated 22 million migrant workers. Fewer than 3 percent of them returned home permanently.

mutagenic, and neurotoxic. If it is grown on an impersonal factory farm, the tomato will be lifeless and have no charm. If it is picked by an underpaid migrant worker who’s given no benefits and few worker’s rights, then the tomato is hypocritical and lacks integrity. If it is chopped by machine along with thousands of other tomatoes, delivered to a fast-food joint, and slapped together with a bun and meat from a cow who suffered even worse traumas, then our tomato is now suicidal, or even murderous, because it has lost its soul and has no reason to live. I think you get the picture.

The contradictory tension between the demand for low-wage labour and migrant workers and growing xenophobia propagated by politicians and the media in destination states must be challenged ...

While migrant workers are temporary, temporary migration is permanent.

Childhood Homes Where the bushes are now a house once was. See there - where branches are twisted together like skinny arms hugging air? You'd think it was one thing instead of two until you look closer and follow to its roots. Right there - where the branches are highest there was a window and a boy looking out. My life is passing. The snow melts. In another day it will become water and disappear into the ground. Over there - across the field you can count one, two, maybe three trees I used to climb. Walk there - And you can ask each blade of grass on the way to tell you my name.

A Note to Thomas Wolfe It turns out that you can go home again. And once home there will be things that will poke at your memory. Doors will open ... harder than you remember. But the floors will have forgotten you and the walls painted over a dozen times, will speak in unfamiliar colors. Trees where there were none, grown to ten times a man will nod politely. There's something familiar about the way you walk, they'll whisper to each other. But they've seen too much and lived through storms. It's hard for them to remember details. And when you stop to listen as if the breeze that carries their words were some ghost calling, it's something that they've seen before. I tried to write it down once. But it didn't want to be a poem. You can go home again, Mr. Wolfe. But no one will be waiting.

The Gravedigger I should have counted. There is a tally. I remember the first, the second, a little about the third - before these became just holes in the ground. Before it was just another day of disturbing dirt and waiting for quitting time. You think sometimes of the soul you bury, of the suppers they had and the suppers they'll miss. you think sometimes. I should have kept count.

All across the state of California, the big growers are taking advantage of the people who work for them. The migrants coming into the state are so desperate to feed their families, they’ll take any wage. There are more than seventy thousand homeless people between here and Bakersfield. Children are dying in the squatters’ camps at a rate of two a day, from malnutrition or disease. It’s not right. Not in America. I don’t care if there is a Depression. Enough is enough. It’s up to us to help them. We have to get them to join the Workers Alliance and stand up for their rights.” There was a roar of approval from the crowd. Loreda nodded. His words struck a nerve with her, made her think for the first time, We don’t have to take this. “Now is the time, comrades. The government won’t help these people. It is up to us. We have to convince the workers to stand up. Rise up. Use any means at our disposal to stop big business from crushing the workers and taking advantage of them. We must stand together and fight this capitalist injustice. We will fight for the migrant workers here and in the Central Valley, help them organize into unions and battle for better wages. The time … is now!

Another excluded group were the so-called ‘guest workers’, who are underscored as having played a crucial role in Germany’s spectacular social and economic ascent that was possible for the majority of working people at this time. This ascent ultimately rested in large part on an ‘underclass’ of migrant workers,66 who had been brought to Germany for repetitive and dirty work in a prospering industry, and then later, once the long economic boom was over, were coolly sent back home. Without them, there would not have been ‘normal labour relations’ in the form that we knew.

We were migrants and Mexicans and all that we carried in our pockets were dreams.

It’s also the word Fox associates with Barack Obama, whom this generation’s door-knocking helped elect but whose administration strengthened the corporate oligarchy, waged unaccountable robot wars, and imprisoned migrant workers and heroic whistleblowers at record rates. So much for “socialism.

Nowadays, most of his strategic thinking and writings are collectively referred to as “Mahanism,” and it typically places great importance on naval power. This would eventually lead to him lending his voice to and arguing in favor of the US annexing Hawaiʻi, which occurred in 1898. Specifically, the threat of Japan to the US was the key factor in the thinking that placed such military importance on Hawaiʻi. Along with other popular writers, Mahan wrote about other concerns, such as the Japanese immigrants failing to assimilate with the culture of the United States. These writings both directly and indirectly fueled hysteria around the sensational image of the “Yellow Peril,” a racist ideology that targeted people of East Asian descent. This hysteria would eventually bleed over to the islands of Hawaiʻi, which was home to a large and growing population of Japanese migrant workers.

Utility in West Germany was in a different compartment of the migration regime overall—namely, the guest worker regime, which began to take off around the same time and which explicitly targeted labor migrants for their economic value.

The export of cartel power into the USA is a sensitive issue. The discussion about Mexican cartels’ northward push gets pulled, often unfairly, into the flaming American immigration debate. The anti-immigrant brigade talk about Mexican laborers as an invading army; and they see all undocumented workers as potential cartel emissaries, using migrant communities to hide undercover ops. The Mexican Drug War, they say, is a reason to militarize the border. Residents of border states vex about the danger of spillover. If thugs are decapitating in Juárez, they fret, how long before they cut off heads in El Paso? Is the Mexican disease contagious? Down in Mexico, the argument is reversed. A common complaint by politicians and journalists is that there aren’t enough arrests of big players in El Norte. Why haven’t we heard of the capos in the United States? they ask. How come some Mexican fugitives live unharmed north of the border? Why has Mexico been goaded into a drug war while narcotics move freely around the fifty states of the union?

I’m talking about people who live in some of our most affluent cities,’ says O’Casey, ‘but they’re driven to live below the earth. People who—for whatever reason—aren’t welcome on the surface: homeless people, addicts, the HIV positive. There are subterranean communities all over the world, in catacombs, sewers and abandoned metros. The Tunnel People in Las Vegas, the Empire of the Dead in Paris, the Rat Tribe in Beijing. A lot of them are proper societies, with electricity and phone lines, even churches and restaurants sometimes. The Rat Tribe in Beijing are mostly migrant workers, some of them brought in to build for the Olympics. The only place they can afford to live is underground, in tunnels and old air-raid shelters.

Barack Obama, whom this generation’s door-knocking helped elect but whose administration strengthened the corporate oligarchy, waged unaccountable robot wars, and imprisoned migrant workers and heroic whistleblowers at record rates. So much for “socialism.

Please tell Ma & Pa this knowledge I still held about their sojourn years passed, blueprinting edges of the Arab soil with suitcases and work permits for your first lessons in Globalisation.

The effects of migrants will also crucially depend on who the migrants are. If the most enterprising move, they may start businesses that create jobs for the natives. If they are the least qualified, they might have to join the undifferentiated mass that native low-skilled workers will have to compete against.

Understand that these early Christians did not meet in churches and sit apart from one another in pews, and then when the music ended get in their chariots and go home. No, their churches were small, and they met in homes or house churches. A recent study by a British scholar has concluded that if the apostle Paul’s house churches were composed of about thirty people, this would have been their approximate make-up:1 • a craftworker in whose home they meet, along with his wife, children, a couple of male slaves, a female domestic slave, and a dependent relative • some tenants, with families and slaves and dependents, also living in the same home in rented rooms • some family members of a householder who himself does not participate in the house church • a couple of slaves whose owners do not attend • some freed slaves who do not participate in the church • a couple homeless people • a few migrant workers renting small rooms in the home Add to this mix some Jewish folks and a perhaps an enslaved prostitute and we see how many “different tastes” were in a typical house church in Rome: men and women, citizens and freed slaves and slaves (who had no legal rights), Jews and Gentiles, people from all moral walks of life, and perhaps, most notably, people from elite classes all the way down the social scale to homeless people.

Local governments have declined to enforce the laws preventing rural migrants from holding jobs in cities because it has been good for business. Yet these workers remain under constant threat of eviction, especially in the largest and richest cities, which

The Chinese government’s distinct attitude to worker protections also extends to its treatment of hundreds of millions of migrants moving from the countryside to the cities. Thanks to China’s hukou system, these workers are effectively illegal immigrants in their own country. Originally meant to keep workers on farms in the Maoist era, the hukou system limits the rights of Chinese to move and settle anywhere in China outside of where they were born.

I am prone to prefer people who are like me-- in color, culture, heritage and history..the creation of man and woman in the image of God with equal dignity before God..this means that no human being is more or less human that another..for in the process of discussing our diversity in terms of different "races," we are undercutting our unity in the human race..instead of being strictly tied to biology, ethnicity is much more fluid, factoring in social, cultural, lingual, historical, and even religious characteristics..The pages of the Bible and human history are thus filled with an evil affinity for ethnic animosity..God promises to bless these ethnic Israelites, but the purpose of his blessing extends far beyond them..[it is] his desire for all nations to behold his greatness and experience his grace..When Jesus comes to the earth in the New Testament, we are quickly introduced to him as an immigrant..he nevertheless reaches beyond national boundaries at critical moments to love, serve, teach, heal, and save Canaanites and Samaritans, Greeks and Romans..he came as Savior and Lord over all..Though Gentiles were finally accepted into the church, they felt at best like second-class Christians..the Bible doesn't deny the obvious ethnic, cultural, and historical differences that distinguish us from one another..diversifies humanity according to clans and lands as a creative reflection of his grace and glory in distinct groups of people. In highlighting the beauty of such diversity, the gospel thus counters the mistaken cultural illusion that the path to unity is paved by minimizing what makes us unique. Instead, the gospel compels us to celebrate our ethnic distinctions, value our cultural differences, and acknowledge our historical diversity..(In reference to Galations 3:28) some people might misconstrue this verse..to say that our differences don't matter. But they do..It is not my aim here to stereotype migrant workers..It is also not my aim to oversimplify either the plight of immigrants in our country or the predicament of how to provide for them..Consequently, followers of Christ must see immigrants not as problems to be solved but as people to be loved. The gospel compels us in our culture to decry any and all forms of oppression, exploitation, bigotry, or harassment of immigrants..[we] will stand as one redeemed race to give glory to the Father who calls us not sojourners or exiles, but sons and daughters.

If you think about it, there’s something quite depressing about living in a gated community full of six-bedroom “Spanish-style” homes while, half a mile down the road, illegal migrant workers break their backs in the strawberry fields, and you have to drive past them every morning on the way to school.

migrants bring economic benefits to a country, including for its workers in terms of more jobs and higher economic growth,

With the end of the bracero, or agricultural guest worker, program in 1964, the 20 million Mexicans who had, since World War II, annually migrated to work in the U.S. fields found themselves without jobs. Some- as historians have well documented- continued to work in the fields illegally, but just as many- as historians have largely ignored- began to work on construction sites, on factory floors,and in chemical shops. Although Americans may not have wanted to work in the fields, they did want to work in industrial jobs. Migrant labor, unprotected from the state, created an alternative to the American worker. This cheap labor made key parts of the 1980s boom possible, whether in Houston's strip malls or Silicon Valley's electronics factories.

Thus a pattern of migratory labor grew up in California—starting with the wheat ranches—in which large numbers of migrant workers would converge on an area at harvesttime, perform the work, then move on to another crop. It was a world of single men, bunking in barracks while on the job, then shoving off, their belongings and bedrolls slung across their shoulders. Photographs from the 1880s and 1890s reveal these men to be predominantly whites and Chinese. Photographs from the early 1900s show that Japanese and East Indian workers were now in the fields. Photographs from the 1920s show even further diversification: Filipinos, especially on the Monterey Peninsula; African Americans in the southern San Joaquin; Mexicans throughout Southern California, including the newly irrigated Imperial Valley.

the program continued at the national level until 1964, but effectively ended shortly after the war in the Pacific Northwest as Mexican-American migrant workers met the local demand for labor. Many braceros returned to Mexico following the war but large numbers eventually returned and settled permanently in the Northwest, further increasing the region's diversity.

Have you no humanity? You want to kill our unborn child? Have you forgotten that you too once lay in your mother's womb? Humanity? If your baby turns out to be a girl, you'll throw her into the river, so don't talk to me about humanity! You migrant workers travel around the country dumping baby girls as you do. You're the ones who have no shame! You think we wanted to come here and deal with you squalid boat people? No, the higher authorities sent us here because of all the filth that's been washing up downstream.

Putting two heads together instead of relying on one was the wiser way of coming up with a practical, doable plan to provide the right salve for stranded migrant workers.

There were unknown tongues and aromas drifting out of the beer gardens and delicatessens. There were Germans, Poles, Slavs, Hungarians, Irish, Italians, Greeks, and Russians who had come here, as Ida Mae and her husband had, willing to work their way up from the bottom and make a life for themselves in a freer place than the one they had left. Before World War I, Milwaukee had not extended itself to the laboring caste of the South, nor had it needed to, with the continuing supply of European immigrants to work its factories. But, as in the rest of the industrial North, the number of Europeans immigrating to Milwaukee plummeted from 22,508 in the first decade of the twentieth century to a mere 451 during all of the 1920s because of the war. Factories that had never before considered colored labor came to see the advantages of colored workers from the South, even if some of the so-called advantages were themselves steeped in stereotype. “They are superior to foreign labor because they readily understand what you try to tell them,” one employer reported. “Loyalty, willingness, cheerfulness. Quicker, huskier, and can stand more heat than other workmen.” Most colored migrants were funneled into the lowest-paying, least wanted jobs in the harshest industries—iron and steel foundries and slaughtering and meatpacking. They “only did the dirty work,” a colored steelworker said of his early days in Milwaukee, “jobs that even Poles didn’t want.

the country’s next big labor downsizing and the biggest change ever to come to its manufacturing sector: the end of its reliance on a migrant workforce and its replacement with robots.

Ensuring labor protections and citizenship status is the most ethical and effective counter to the far right's anti-migrant racism. Otherwise, attacks on migrant workers -- buttressed by ubiquitous anti-Indigenous, anti-Black, anti-Muslim, anti-Roma and anti-Latinx racism -- will continue to work as intended for capitalist interests: channeling irregular migration into precarious migration, lowering the wage floor for all workers, and expanding carceral governance.

The decades between the Civil War and World War I were also an epoch of rapid population growth and urbanization. Between 1870 and 1900 national population nearly doubled from 40 million to 76 million, while the population of cities tripled from 10 million to 30 million. … Year after year an endless stream of hopeful emigrants from American farms and European villages poured into the anonymous teeming cities of tenements and skyscrapers. These migrants were living now not merely in a new community, but in a setting so unfamiliar and disjointed that many doubted it deserved the term community at all. Most of the new urban dwellers were also living in a new country. In the thirty years between 1870 and 1900, nearly 12 million persons immigrated to the United States, more than had come to our shores in the previous two and a half centuries. In the following fourteen years nearly another 13 million would arrive. In 1870 one-third of all industrial workers in America were foreign born. By 1900 more than half were. In 1890, immigrant adults actually outnumbered native adults in eighteen of the twenty cities with a population over 100,000. … To those who lived through this epoch, what was most striking was simply the overwhelmingly accelerated pace of change itself. We often speak easily about the rapid pace of change in our own time. However, nothing in the experience of the average American at the end of the twentieth century matches the wrenching transformation experienced at the beginning of the century by an immigrant raised as a peasant in a Polish village little changed from the sixteenth century who within a few years was helping to construct the avant-garde skyscrapers of Louis Sullivan in the city of ‘big shoulders’ besides Lake Michigan. Even for native-born Americans, the pace of change in the last decades of the nineteenth century was extraordinary. A Bostonian Henry Adams later wrote of his own boyhood, ‘The American boy of 1854 stood nearer the year 1 than to the year 1900.

The decades between the Civil War and World War I were also an epoch of rapid population growth and urbanization. Between 1870 and 1900 national population nearly doubled from 40 million to 76 million, while the population of cities tripled from 10 million to 30 million. … Year after year an endless stream of hopeful emigrants from American farms and European villages poured into the anonymous teeming cities of tenements and skyscrapers. These migrants were living now not merely in a new community, but in a setting so unfamiliar and disjointed that many doubted it deserved the term community at all. Most of the new urban dwellers were also living in a new country. In the thirty years between 1870 and 1900, nearly 12 million persons immigrated to the United States, more than had come to our shores in the previous two and a half centuries. In the following fourteen years nearly another 13 million would arrive. In 1870 one-third of all industrial workers in America were foreign born. By 1900 more than half were. In 1890, immigrant adults actually outnumbered native adults in eighteen of the twenty cities with a population over 100,000. … To those who lived through this epoch, what was most striking was simply the overwhelmingly accelerated pace of change itself. We often speak easily about the rapid pace of change in our own time. However, nothing in the experience of the average American at the end of the twentieth century matches the wrenching transformation experienced at the beginning of the century by an immigrant raised as a peasant in a Polish village little changed from the sixteenth century who within a few years was helping to construct the avant-garde skyscrapers of Louis Sullivan in the city of ‘big shoulders’ besides Lake Michigan. Even for native-born Americans, the pace of change in the last decades of the nineteenth century was extraordinary. A Bostonian Henry Adams later wrote of his own boyhood, ‘The American boy of 1854 stood nearer the year 1 than to the year 1900.

Heavy-handed immigration policing will not build a worker’s movement, it will shatter it. One of the mistakes that Trump supporters make is imagining that their own economic conditions will be improved by continuing to exploit foreign lands while excluding those who suffer as a result. That analysis assumes that the wealth generated by that process will somehow trickle down to American workers. The last twenty years have taught us that these global economic arrangements do not include national allegiance on the part of corporations or sharing wealth in national economies. The wealth of the United States has increased dramatically in the last two decades, but all of that growth has gone exclusively to the richest ten percent. The rest of us have seen wages and government services decrease. Our standard of living is not declining because of migrants, but because of unregulated neo-liberal capitalism, which has allowed corporations and the rich to avoid paying taxes or decent wages. It is that system that must be changed.

This was not the night Jane got drunk enough to ask Freida if it was true she hadn’t ever had sex with anyone, not even a drunk migrant worker, but Jane felt strongly that such a night was in her future. It was as inevitable as sunrise.