Undoing Border Imperialism. Harsha Walia
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cheerleading of civilizing crusades masked as feminist solidarity as “white men saving brown women from brown men.”(73)
Razack notes that three figures have come to symbolize the current War on Terror: the dangerous Muslim man, the imperiled Muslim woman, and the civilized European.(74) This racist and sexist construction is played out ad nauseam in the mainstream media with the dangerous Muslim man embodying the threat that Islam poses to all oppressed Muslim women, who lack the agency to accept or challenge their heterogeneous cultures and religions, and thus must be rescued by progressive white civilization.
The architecture of these representations is an intentional ideology that normalizes racialization and justifies its impacts on racialized bodies. Far from supporting Muslim women, attacks on Islam as innately fundamentalist, conservative, barbaric, and heteropatriarchal have increasingly targeted Muslim women within the West for public scrutiny, hate crimes, and state surveillance. The most palpable example of this is the debates over, and in some cases the laws banning, the niqab throughout North America and Europe, which scholar Juanid Rana describes as a means to “discipline bodies into an imperial racial order.”(75) Muslim women’s clothing becomes a racialized and gendered marker that immediately identifies their bodies as not only outside the social boundaries of whiteness but also as disruptive to the disciplinary logic of adherence and assimilation to whiteness, along with its acceptable aesthetic of how one clothes the body.
Anxieties about tainting the nation-state’s normative heteropatriarchal whiteness are linked to the racist justifications for the violence of economic and military imperialism globally and the violence of settler colonialism locally. The racist denial and violation of Indigenous self-determination is part of the colonial project to, on the one hand, annihilate Indigenous communities through overt violence, and on the other hand, assimilate them through residential boarding schools and legislative control. In Canada, until 1985, Indigenous women who married non-Indigenous men were entirely stripped of their legal status as “Indians” and lost all corresponding rights, such as the rights to live on the reserve, inherit family land, and be buried on reserve land. As Indigenous scholar Bonita Lawrence notes about such racialized and gendered policies of population control, “To be federally recognized as an Indian either in Canada or the United States, an individual must be able to comply with very distinct standards of government regulation.”(76)
In addition to sanctioning such state and societal violence within its borders, racism justifies imperialist wars abroad that kill, torture, and displace millions of women, children, and men. Theorist Gargi Bhattacharyya argues that the discourse of racialized empire “enables the cruelty and carnage of imperial adventures—because these people are not like us, are not people at all, and their otherness proves that they are lesser, unworthy, dangerous, and to be contained by any means possible.”(77) The logic of racism and inferiority that drives Western imperial wars is inextricably connected to the logic of racism and exclusion within the West. The racialization that anchors national identity and state building therefore comes full circle through an analysis of global racialized empire and border imperialism.
Labor Precarity
The very act of dividing the earth and the sea surface by tracing borders whether they are physical, virtual, or legal also allows for the appropriation of its resources. However, the resource which borders appropriate is not simply the portioned territory. Rather, it is also the subjective claim of people to freely choose the territory in which to settle and the kind of relation they wish to establish with this territory. In other words, borders transform people’s claims to movement into a resource which can be appropriated and exchanged.
—Frassanito Network, “Borders Are There to Be Undermined”
The fourth and final structuring of border imperialism is the legalized, state-mediated exploitation of the labor of migrants by capitalist interests. While workers of color generally contend with underemployment, low wages, and long hours, workers without legal citizenship constitute a distinct category of labor in relation to border imperialism—what author Justin Akers Chacón describes as “displacement accompanied by disenfranchisement and often internal segregation in host countries.”(78) Workers without legal citizenship include undocumented/nonstatus workers as well as guest/temporary migrant workers. This section focuses on undocumented workers and migrant workers to draw attention to the constellation of neoliberal globalized capitalism, racialized hierarchies of citizenship, and state building within border imperialism.
The International Labor Organization estimates that there are eighty-six million migrant workers across the world.(79) To highlight one migration pattern, migrant workers are recruited from rural areas in South Asia and Southeast Asia to work in low-wage jobs in the oil economy, domestic sphere, and construction industry in the states of the Gulf Cooperation Council (Bahrain, Kuwait, Oman, Qatar, Saudi Arabia, and the United Arab Emirates). Migrant laborers represent almost 40 percent of the total population in these countries, and in some countries make up to 90 percent of the total population.(80) These workers are rarely granted citizenship despite decades of residency. Additionally, they are forced to live in labor camps; face routine abuse including wage theft and, particularly for domestic workers, sexual violence; and disproportionately face death sentences in countries such as Saudi Arabia that practice the death penalty. Their working conditions are frequently fatal.
In the United Arab Emirates, approximately nine hundred migrant construction workers died in 2004.(81) Sahinal Monir, a migrant worker from Bangladesh in Dubai, told journalist Johann Hari,
To get you here, they tell you Dubai is heaven. Then you get here and realise it is hell. . . . You have to carry 50 kg bricks and blocks of cement in the worst heat imaginable. . . . You become dizzy and sick but you aren’t allowed to stop, except for an hour in the afternoon. You know if you drop anything or slip, you could die. If you take time off sick, your wages are docked. . . . Nobody shows their anger. You can’t. You get put in jail for a long time, then deported.(82)
His experience is representative of the precarity of migrant workers within border imperialism: impoverished people forced to migrate to centers of capital in order to survive end up enduring horrific working and living conditions that are supported, and in many cases facilitated, by the state.
In Canada and the United States, migrant workers are most commonly associated with the infamous US Bracero programs of the 1940s to1960s, the current H-2A visa program for agricultural workers in the United States, and Canada’s Seasonal Agricultural Worker Program. The labor of these migrant workers has secured billions of dollars in profit for agribusiness and is a major subsidy to the economy. Temporary migrant workers are brought on state visas for short periods of time to work for a specific employer. The indentured nature of these state-mediated migrant worker programs, tying workers to their employers, has been described by workers as a form of modern-day slavery. Workers are paid low (often less than minimum) wages with no overtime pay. They labor long hours in dangerous working conditions, frequently leaving their families behind, and are regularly held captive by employers or contractors who seize their identification documents.(83)
Unlike temporary migrant workers who come on employer-lobbied state visas, undocumented workers have no legal authorization to reside or work in the country, and hence have no (theoretical) legal recourse in the face of violence and exploitation. Migrants, and often their children such as the DREAMer students in the United States, are undocumented either because they crossed the border irregularly, they failed an asylum claim, or their visas expired. It is estimated that there are a half million undocumented people in Canada, and eleven million undocumented people in the United States.(84) Many have worked, studied, lived, and built community in Canada and the United States for generations.
Despite differences in the two legal regimes, a defining characteristic of both is the lack of full and permanent legal status. This lack is exactly what makes the lives of migrant and undocumented workers insecure and precarious. They live in isolation with minimal access to basic social services, despite paying into them through their taxes, and are extremely vulnerable to employer abuse, since any assertion of their labor rights can lead to deportation by the state. As scholar Nandita Sharma argues, “The social organization of those categorized as non-immigrants works to legitimize the differentiation of rights and entitlements across citizen