More on racial settler colonialism: Alana de Hinojosa, ‘“El Chamizal is ours forever”: Rumor, time, and the law in El Paso’s settler society’, Environment and Planning D: Society and Space, 2023 | settler colonial studies blog

More on racial settler colonialism: Alana de Hinojosa, ‘“El Chamizal is ours forever”: Rumor, time, and the law in El Paso’s settler society’, Environment and Planning D: Society and Space, 2023

03Jan24

Abstract: This essay contributes to literature on the intersections of white settler colonialisms, racial capitalism, and U.S.-Mexico borderlands history by tracing the web of spatial, temporal, and legal power relations that produced El Paso, Texas’ seemingly legitimate possession of stolen Mexican territory known as “El Chamizal” in the El Paso-Cd. Juárez borderlands. This land theft became the Chamizal Dispute: an international land and boundary conflict between the U.S. and Mexico caused by the meandering Río Grande that defines the “fixed” international border between El Paso, Texas and Cd. Juárez, Chihuahua. In the 1860s, multiple shifts in the Rio Grande “relocated” El Chamizal north of this river/boundary. Soon thereafter, and despite Mexico’s sustained claim to and jurisdiction over this land, recently arrived Anglo American settlers incorporated El Chamizal into the nascent City of El Paso. In 1964, the U.S.and Mexico finally agreed to resolve this conflict by virtue of the landmark Chamizal Treaty, which ceded 630-acres of El Paso to Cd. Juárez as El Chamizal. Contrary to what dominant state accounts and the mainstream historical literature on this settlement would have us believe, however, this ceded land includes only a fraction of the original contested terrain. El Chamizal therefore remains a stolen tract of land nestled within the heart of El Paso. Drawing on oral histories, court testimonies and affidavits, and an array of binational records, this essay demonstrates that this ongoing theft is not a finite or complete project. Rather, the process hinges on a fragile web of spatial, white settler temporal, and legal practices of concealment/denial anchored to a colonial rumor that refuses to open this region to the mystery and wonder of the Río Grande’s “wayward life, beautiful experiment in how to live.”

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