High-pope of the weird Erik Davis wonders where his rejection of bigotry and xenophobia comes from and, as a child of the 70s, identifies the Mos Eisly cantina scene, zooming in on the historical and cultural meanings attached to such places.
The fact that this is a “cantina” and not a saloon also reflects the logic of Westerns, and the fact that Mexico — which, like Spain, is known for its cantinas — functions as the Western’s (and Hollywood’s) own margin of otherness. It’s not-home turf. […] Within the genre of the Western, whose classic form involves the imposition of (white) code on ruffians, pagans, and wilderness, saloons often represent spaces of slippage, moral ambiguity, negotiated comradery, social conflict, and the mingling of classes and, at least in later Westerns, skin colors. They are the most important “third place” of the Western, which means that, for all their violence and hedonistic excess, they are the space of the demos — the anarchic agora of primitive democracy.
A truth too often missed by today’s institutionally managed multiculturalism is that diversity often thrives at the edge of settled law, outside of homogeneous cultures, and proximate to trade and, therefore, to wayward desire and enmity. It is no accident that today’s nationalists and nativists not only oppose immigration but also generally oppose global trade, that Trump wants massive tariffs. Despite the extraordinary flaws of the post-war neoliberal order, whose neocolonialist karma is now coming due, global trade demands a degree of multicultural pluralism which, for all its own hypocrisies and terrible limitations, is, let’s face it, still better than world war.
Whatever the horrors of the economies that drive them, such enclaves are hotbeds of culture.