Creating Sanctuary: Faith-Based Activism for Migrant Justice
The sun shone overhead as we walked through migrant trails etched into the mountainous Southern Arizona desert, looking for the body of a seventy-year-old man. It was a hot afternoon in July, five miles above the U.S.-Mexico border.
For months, I had worked with the faith-based humanitarian aid organization No Mas Muertes (No More Deaths), leaving plastic gallon jugs of water, easy-open cans of pinto beans, blankets, and other necessities along trails sprinkled with clothing, water bottles, food wrappers, cell phones, children’s toys, and toiletries discarded by the hundreds of undocumented migrants who risk the treacherous journey across the border every day. For months, we had found our gallon water jugs slashed and vandalized, and our cans of beans torn open and drained by agents of the United States Border Patrol intent on depriving hungry and dehydrated travelers of life-saving sustenance.
Walking through forbidding desert hills dotted with cacti and mesquite, I dreaded the moment when I would turn the corner and find the man’s remains stretched out under the unforgiving sun. Two days earlier, another group of humanitarian aid volunteers had found an injured seventeen-year-old boy on the side of the road. His group of ten travelers had been scattered by a low-flying Border Patrol helicopter, he said, and he had wandered for days with the seventy-year-old man and a forty-year-old woman. When his companions grew too tired to continue, he tied a pair of red boxers to a mesquite tree and left them underneath, promising to return with food and water. The day after his rescue, volunteers found the body of the woman.
We never found the body of the man, nor did we ever learn his name.
It is well known that Jewish tradition requires the deceased to be buried speedily after death. As the soul returns to G-d, the body must not be left to linger in the land of the living. A Jewish cohen (priest), though normally forbidden contact with a dead body, is commanded to render the honor of immediate burial to a corpse he finds on the street, even if he is on his way to enter a temple’s sanctuary on Yom Kippur, the holiest day of the year. Because the human being is made in the image of G-d, to leave the image of G-d rotting in the street (or in the desert) is to condone the desecration of G-d’s name.
According to the Arizona-based Coalición de Derechos Humanos (Human Rights Coalition), nearly 180 human remains have been recovered in the Arizona-Sonora desert since October 2011, bringing the total since 2000 to almost 2,500. The number of dead bodies never recovered is undoubtedly much higher. The remembrance of every migrant who has died in the desert—those recovered, and those left to dust—remains as a testament to the horror of U.S. border policy, and bears witness to the cruelest injustice perpetuated by our government on a daily basis.
In the last decade, the United States has been seized by a spasm of anti-immigrant sentiment remarkable for its ferocious nationalism and uncompromising xenophobia. The persecution of neighborhoods, the raiding of workplaces, and the breakup of families by federal immigration authorities has accelerated inside this country. Meanwhile, a policy of increased and selective militarization of the U.S.-Mexico border, begun in the 1990s, has strategically sealed off urban hotspots such as San Diego and El Paso to funnel migration into the vast and treacherous expanses of the Sonora Desert in Southern Arizona, deliberately turning the parched desert into a deadly weapon of “deterrence” and casting nearby cities like Tucson into the crosshairs of the national immigration debate. Faith-based communities have a vital role to play in today’s struggle for migrant justice, and in Tucson, they have put their faith into action for decades.
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Lorber, Benjamin. Creating Sanctuary: Faith-Based Activism for Migrant Justice. Tikkun 28(3): 41.