非法移民面面觀

Celeste Headlee （Host）： 1）Anthropologists and 2）archaeologists， of course， study the way that groups live throughout history. Thats exactly what Jason De Leon is doing， although hes not looking at ancient Egypt or some other long-lost civilization. He heads the Undocumented Migration Project. And that project looks at some of the things immigrants crossing the border between Mexico and the United States leave behind. And hes trying to find out what that can teach us. So how did you first get the idea to even study this？

Jason De Leon （Archaeologist）： In a former life， I was a very traditional archaeologist and during the course of fieldwork in Mexico and in Latin America I met a lot of migrants， or people who were former migrants who had lived in the United States for different periods of time. Id gotten really interested in their stories and what it was like to cross the border undocumented. And I started thinking about different projects that 3）revolved around immigration.

And one night over dinner， I was having a little bit of a meal with a friend and she said to me， “You know， I used to do archaeological surveys in Southern Arizona looking for ancient sites and I have occasionally come across things that undocumented border crossers have left”. And she jokingly said to me， “You know I think someone could do some kind of weird archaeological project focused on the things that immigrants leave behind”. A week later， I bought a ticket and was standing in Arizona. About a month later， looking at a giant pile of migrant belongings and I realized that I could use my former skills in archaeology to understand this 4）clandestine social process.

Headlee： What are some of the 5）artifacts that people leave behind？

Leon： We currently have over 10，000 cataloged items and weve looked at， I would say， probably closer to about 35，000 items. And its a full range of things. All the things you would need to survive the desert： food， water， extra clothes， first aid equipment， as well as a lot of personal things—love letters， 6）rosaries， Bibles， photographs of family， diaries.

Headlee： Crossing the border seems like such an exceptional event. What do later generations learn from these artifacts that youve collected？

Leon： Well， you know， weve been migrating for the entire history of our species and weve been leaving stuff behind throughout the process. So looking at the material traces of immigration today is quite similar to if I were studying ancient Sahara crossings or the westward expansion in the 18th and 19th century in the United States.

Looking at it today， though， we see with immigration policy， the way that its been evolving over the last 10 years， is migrants are responding to immigration changes in a lot of different ways. As its gotten more dangerous， people have tried to get better at preventing physical injuries， maintaining 7）hydration， and trying not to die along the way.

Headlee： And you have found this through the artifacts， I mean， what do the artifacts tell you about how peoples approach to this border crossing has changed over the years？ Leon： When I first started this project， we found a lot of weird， kind of， personal things. Things thats you would think were strange to carry with you across this harsh desert. They make sense if youre leaving your home country， possibly forever， you want to bring some personal items， things that you cherish deeply. Over the course of the last five years， weve seen that people are less and less bringing these personal things and are more focused on just staying alive.

So the actual technology that migrants have adopted has evolved， youve got specialized water bottles now， specialized backpacks， fairly systematic first aid kits that people will carry with them. And theyve learned through the course of several years of these crossings， and some people doing multiple crossings will get smarter about what to bring and what to leave behind.

Headlee： How was that different then， say from a migration a thousand years ago， a few hundred years ago？ What are we seeing in this particular area thats different from our ancestors？

Leon： I think that there are a lot of 8）parallels between this migration， the great Irish migration in the 18th and 19th century. People who were leaving their homes for economic reasons or for social reasons and theyre bringing a few things with them that—to remind them of home， but then also trying to survive while 9）en route. So I do think that there are a lot of similarities.

Where I would say that the differences start to 10）pop up are that what migrants go through in the desert today， are happening right now， is one of the most systematic routinized forms of violence， I think that is occurring on domestic soil. People have 11）ratcheted up their tolerance for pain and for suffering， and migrants are incredibly hardy coming through this environment.

And what Ive seen， just over the last five years is that the tolerance for pain and suffering and for death has really kicked up incredibly. So I think youve got this more rapidly evolving migration process and its one that is more violent and 12）traumatic than any American migration story weve ever seen， outside of the West African slave trade.

西莉斯特·海德里（主持人）：人類(lèi)學(xué)家和考古學(xué)家當(dāng)然是研究歷史長(zhǎng)河里，物種群居的方式。那正是賈森·德·利昂所研究的范疇，盡管他不是著眼于古埃及或其他消失已久的文明，他負(fù)責(zé)非法移民項(xiàng)目。該項(xiàng)目研究一些移民穿越墨西哥和美國(guó)邊境而遺留下來(lái)的東西，他在試圖從物品中發(fā)現(xiàn)一些值得我們借鑒的東西。那么開(kāi)始你是怎么想到要研究這些的？

賈森·德·利昂（考古學(xué)家）：在以前的生活里，我是個(gè)非常傳統(tǒng)的考古學(xué)家，在墨西哥和拉丁美洲野外工作期間，我遇到了很多移民，或者一些不同時(shí)期在美國(guó)居住過(guò)的人，他們以前也是移民。我對(duì)他們的故事，對(duì)他們?nèi)绾畏欠ù┰竭吘车那闆r很感興趣，于是我開(kāi)始考慮以移民為中心的不同項(xiàng)目。

一天晚餐，我在和朋友吃頓便飯，她對(duì)我說(shuō)：“你知道，我以前常常在南亞利桑那州做調(diào)查，尋找古跡，我偶然間發(fā)現(xiàn)了一些非法越境者留下來(lái)的物品?！彼_(kāi)玩笑地對(duì)我說(shuō)：“你知道我認(rèn)為有人會(huì)做一些奇怪的考古項(xiàng)目，比如專(zhuān)攻移民們留下來(lái)的物品。”一個(gè)星期后，我買(mǎi)了一張機(jī)票飛抵亞利桑那州。一個(gè)月后，我找到了一大堆移民的物品，我意識(shí)到可以用以前考古學(xué)用到的技能來(lái)研究這個(gè)秘密的社會(huì)過(guò)程。

海德里：移民們留下的人工制品都有些什么？

利昂：目前我們有超過(guò)一萬(wàn)種物品，我可以斷定，我們已經(jīng)找到了接近三萬(wàn)五千件物品，各種各樣的物品都有。所有這些東西足以滿足你在沙漠生存的需要：包括食物、飲用水、備用的衣服、急救裝備，還有很多個(gè)人物品——情書(shū)、念珠、圣經(jīng)、家人的照片和日記。

海德里：穿越邊境似乎就像一件異乎尋常的事。后輩能從你收集的人工制品中學(xué)到些什么？

利昂：嗯，你知道，在人類(lèi)的整個(gè)歷史中，我們一直在遷徙，在整個(gè)過(guò)程中，我們不斷在舍棄物品。所以從所留下物品的線索來(lái)看，今天的遷徙跟我正研究的穿越古撒哈拉沙漠或18世紀(jì)和19世紀(jì)美國(guó)向西部擴(kuò)張時(shí)的遷徙是十分相似的。

然而看看今天，我們看到隨著移民政策的修訂，移民方式在過(guò)去十年也在變化，移民們以很多不同的方式回應(yīng)著移民政策的變化。隨著移民過(guò)程更加危險(xiǎn)，人們要想方設(shè)法更好地避免身體創(chuàng)傷、保持不脫水，竭盡全力以免客死路上。

海德里：你從那些人工制品中了解到了這些，我的意思是，從那些人工制品中你了解到人們穿越邊境的方式在這些年有怎樣的變化？

利昂：當(dāng)我開(kāi)始著手這個(gè)項(xiàng)目時(shí)，我們發(fā)現(xiàn)了很多奇怪的個(gè)人物品。帶著這些物品穿越艱難險(xiǎn)阻的沙漠，你會(huì)覺(jué)得很奇怪。如果你離開(kāi)家鄉(xiāng)，可能一輩子，你想帶些個(gè)人物品，一些你非常珍視的物品，（這樣想的話）這些物品就顯得有意義了。在過(guò)去的五年時(shí)間里，我們看到人們?cè)絹?lái)越少帶這種個(gè)人的物品，而是更多地只是專(zhuān)注于存活下來(lái)。

所以移民采用的實(shí)際技術(shù)也進(jìn)步了，現(xiàn)在你看到人們會(huì)攜帶專(zhuān)業(yè)水壺、專(zhuān)業(yè)背包和相當(dāng)齊備的急救包。他們經(jīng)過(guò)多年對(duì)穿越邊境的學(xué)習(xí)，有些人多次穿越變得更加精明，知道該帶什么，該舍棄什么。

海德里：那么如果說(shuō)到一千年前，幾百年前，移民有什么不同？我們?cè)谶@個(gè)特殊的領(lǐng)域看到的移民狀況跟我們的祖先有什么不同？

利昂：我認(rèn)為遷徙都有很多相似的地方，比如18世紀(jì)和19世紀(jì)愛(ài)爾蘭人的大遷徙。人們因?yàn)榻?jīng)濟(jì)原因或社會(huì)原因離開(kāi)家鄉(xiāng)，他們隨身帶著一些物品，以紀(jì)念自己的家鄉(xiāng)，但是他們也設(shè)法在路途中存活。所以我認(rèn)為有很多相似之處。

要說(shuō)到不同，我立刻想到的是今天人們?nèi)绾未┰缴衬鞘钦诎l(fā)生的事，我認(rèn)為那是最系統(tǒng)常規(guī)的暴力方式之一，無(wú)論是在移民本土還是在穿越邊境的過(guò)程中。人們加強(qiáng)了自己對(duì)痛苦和傷害的承受力，但穿越這樣的環(huán)境，移民們要承受不可思議的艱苦。

就我所看到的，在過(guò)去的五年來(lái)，移民要承受的痛苦、傷害和死亡的危險(xiǎn)真的難以置信地提高了。所以我認(rèn)為移民進(jìn)程的更快速發(fā)展，導(dǎo)致的暴力和傷害比任何美國(guó)移民故事里看到的更大，這種危險(xiǎn)幾乎等同于西非的奴隸貿(mào)易。