Which brings me to the final, most significant factor that influenced my decision to tackle this subject. It took me four years to research and write this novel, so I began long before talk about migrant caravans and building a wall entered the national zeitgeist. But even then I was frustrated by the tenor of the public discourse surrounding immigration in this country. The conversation always seemed to turn around policy issues, to the absolute exclusion of moral or humanitarian concerns. I was appalled at the way Latino migrants, even five years ago – and it has gotten exponentially worse since then – were characterized within that public discourse. At worst, we perceive them as an invading mob of resource-draining criminals, and, at best, a sort of helpless, impoverished, faceless brown mass, clamoring for help at our doorstep. We seldom think of them as our fellow human beings. People with the agency to make their own decisions, people who can contribute to their own bright futures, and to ours, as so many generations of oft-reviled immigrants have done before them.
When my grandmother came to the States from Puerto Rico in the 1940s, she was a beautiful, glamorous woman from a wealthy family in the capital city, and the young bride of a dashing naval officer. She expected to be received as such. Instead, she found that people here had a very reductionist view of what it meant to be Puerto Rican, of what it meant to be Latinx. Everything about her confused her new neighbors: her skin tone, her hair, her accent, her notions. She wasn’t what they expected a boricua to be.
My grandmother spent much of her adult life in the States but didn’t always feel welcome here. She resented the perpetual gringo misconceptions about her. She never got past that resentment, and the echoes of her indignation still have some peculiar manifestations in my family today. One of the symptoms is me. Always raging against a perceived slight, always fighting against ignorance in mainstream ideas about ethnicity and culture. I’m acutely aware that the people coming to our southern border are not one faceless brown mass but singular individuals, with stories and backgrounds and reasons for coming that are unique. I feel this awareness in my spine, in my DNA.
So I hoped to present one of those unique personal stories – a work of fiction – as a way to honor the hundreds of thousands of stories we may never get to hear. And in so doing, I hope to create a pause where the reader may begin to individuate. When we see migrants on the news, we may remember: these people are people.
So those were my reasons. And yet, when I decided to write this book, I worried that my privilege would make me blind to certain truths, that I’d get things wrong, as I may well have. I worried that, as a nonmigrant and non-Mexican, I had no business writing a book set almost entirely in Mexico, set entirely among migrants. I wished someone slightly browner than me would write it. But then, I thought, If you’re a person who has the capacity to be a bridge, why not be a bridge? So I began.
In the early days of my research, before I’d fully convinced myself that I should undertake the telling of this story, I was interviewing a very generous scholar, a remarkable woman who was chair of the Chicana and Chicano Studies Department at San Diego State University. Her name is Norma Iglesias Prieto, and I mentioned my doubts to her. I told her I felt compelled, but unqualified, to write this book. She said, ‘Jeanine. We need as many voices as we can get, telling this story.’ Her encouragement sustained me for the next four years.
I was careful and deliberate in my research. I traveled extensively on both sides of the border and learned as much as I could about Mexico and migrants, about people living throughout the borderlands. The statistics in this book are all true, and though I changed some names, most of the places are real, too. But the characters, while representative of the folks I met during my travels, are fictional. There is no cartel called Los Jardineros, nor is that fictional organization based on a specific cartel, though it does reflect the general nature and composition of the cartels I encountered in my research. La Lechuza is not a real person.
One thing I had to learn while doing research for this book was to strangle the word American out of my own vocabulary. Elsewhere in the Western Hemisphere there’s some exasperation that the United States has co-opted that word, when in fact the American continents contain multitudes of cultures and peoples who consider themselves American, without the hijacked cultural connotations. In my conversations with Mexican people, I seldom heard the word American used to describe a citizen of this country – instead they use a word we don’t even have in English: estadounidense, United States–ian. As I traveled and researched, even the notion of the American dream began to feel proprietary. There’s a wonderful piece of graffiti on the border wall in Tijuana that became, for me, the engine of this whole endeavor. I photographed it and made it my computer wallpaper. Anytime I faltered or felt discouraged, I clicked back to my desktop and looked at it: También de este lado hay sueños.
On this side, too, there are dreams.