Category Archives: An inclusive society

In the US, a return to primordialism.

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In retrospect, it seems obvious. Given the venomous attacks on Barack Obama in the 2008 election campaign, the move towards a “post-racial” society was never going to happen.  Instead the reverse transpired, with race, religion and ethnicity now dominating US political debates in a measure not seen in years. Fuelled in part by the president’s overt identification with African-American culture and causes in spite of his mixed race heritage, the real instigators of the return to American primordialism are the conservative media outlets, Tea Party agitators and opportunistic Republican politicians who see political advantage in harping negatively about race, religion and ethnicity. Be it arguments about reverse racism, immigration, “socialist” health policy, religious freedom (in the case of the proposed Islamic cultural centre located 2 blocks from ground zero in New York City), the hot button issues in the lead-up to the November 2010 midterm elections are rooted in conservative white fear of cultural diversity and ethnic equality. That garrison mentality resonates in the great American echo chamber of conservative blogs, radio and television, and it has set the tone for the political debates of the moment.

The conservative view is that to be Judeo-Christian white is to be right, and the issue is whether to stand or fight. This view holds to the belief that White Christians are the carriers of superior values tied to the Protestant Ethos of hard work and entrepreneurship,  and that these values are now under siege from a variety of forces, both domestic and foreign (often working in concert). Fear of the “other” is the subtext of the day. With the nightmare of a black Kenyan Muslim in the oval office now realised (at least in the minds of some), the culturalist Right have chosen to fight. Their method for doing so is to fill the public space with racially charged interrogatives that speak to white grievances against affirmative action, poverty reduction, undocumented immigration (including so-called “anchor babies”), minority religions (especially Islam), linguistic diversity, and any other cultural characteristic that is seen as threatening to WASP values.  Cultural scape-goating is phrased as a defense of traditional values in order to cloud the message and make it difficult to refute. The Democrats and progressive elements in the electorate have been slow to stand up to the cultural bullying, and even slower to recast the terms of the political debate. Since those who set the terms of political debate are the ones who usually win the argument, this augers poorly not only for the president and his party in November, but for the future of American social diversity in general.

The return to race baiting and xenophobia is due not only to white Christian conservative fear of what the future US demographic may look like, but also to their inability to offer a policy agenda that is anything other than opposition to whatever the Democrats propose. Capitalising on anti-“big government” sentiment that conveniently overlooks the fact that the expansion of the federal government deficit was fuelled by a massive military build-up in pursuit of two wars undertaken by a conservative Republican president aided and abetted during his first 6 years in office by a GOP-dominated Congress in a context of corporate deregulation and lower taxation of firms and wealthy individuals, the white conservative backlash against Obama is visceral, vicious and anything but virtuous in intent. For some on the US Right the turn to primordialism is a return to their darker ideological roots.

The irony is that the Right’s politics of primordialism is not necessary. In spite of victories in health care and finance industry regulation, the successful rescue of General Motors and its ahead of schedule withdrawal of combat troops  from Iraq, the Obama administration has shown itself to be vacillatory and reactive across a broad range of policy issues. Rather that set a firm agenda it appears to bounce from crisis to crisis, blaming its predecessor for problems that are not of its making (such as regulatory failures that led to the Gulf oil spill, inherited federal deficits and the 2008 financial crisis). All this does is convey the image of an whinging Administration out of its depth or indecisive at the point of engagement, aided by a venal Congress disconnected from the realities of common voters.  Coupled with the usual anti-incumbent and anti-Washington sentiment and an unusual amount of hatred for the federal government, this leaves the Democrats in a perilous position in the lead up to the November midterm elections. 

Hence, in the current context of an impending “double dip” recession and mounting fiscal deficits, ongoing high unemployment and continued foreclosures and mortgagee sales as involvement in foreign conflicts drags on, the Democrats can be defeated in November on issues of policy alone, even if the alternative is incoherent on specific points of remedy. The diversion into the so-called “culture wars” consequently is not a political necessity for the GOP, but a choice.  The choice is to engage a raw backlash at everything Obama represents as a social construct.

Not surprisingly the focus on primordialism obscures and mystifies the increasing gap between the US corporate elite and investment rich, on the one hand, and the salaried middle and working  classes on the other. Cloaked in the language of individual “responsibility,” “free enterprise” and “freedom,” this is a return to the late 19th century-early 20th century era of ethnic divide- and-conquer anti-unionisation efforts played by the robber barons and their Pinkerton thugs, and which finds resonance in the anti-union, anti-immigrant, anti-Islamic militia-style rhetoric of the present day. It also is wrapped in a strict constitutionalist interpretation that sees anything not explicitly mentioned in the US Constitution, such as universal health care, as insidious attempts to undermine the White Christian foundations of the nation.

There is an irony here. The descent into primordialism could spell trouble for the GOP at a time when it should be easily crafting an alternative agenda for a return to political dominance. The libertarian and moderate wings of the Republican Party are being made to choose between the xenophobic Right and disaffiliation. The plight of Florida governor Charlie Crist is instructive.  A popular moderate Republican who is pro-choice, pro-gay marriage and reformist on immigration in a state with large Hispanic  and Black populations and a heterogeneous mix of Whites, Crist was losing badly in the polls for the Republican Party Senate candidacy in favour of a more conservative, less experienced candidate. Faced with a primary loss next week, Crist is now running as an Independent in what will be a three-way Senate race in November that looks increasingly hard for the GOP to win given the vote-splitting caused by Crist’s presence.

Similar centrifugal tendencies can be seen in the Tea Party movement, which has found its “small government” origins hijacked by a reactionary culturalist agenda that harks to the Anglo supremacist views of the 1920s, 1930s, 1950s and early 1960s. That leaves Tea Party economic liberals and fiscal conservatives at the mercy of the new segregationists and isolationists, thereby dividing the movement at a time it should be uniting around a common agenda for change. That opens space for conservative Democrats to make common cause with the economic, as opposed to socially conservative Tea Party adherents.

The Democrats are not immune from the primordialist temptation. The controversy over the proposed Islamic Cultural Centre in NYC has seen a number of prominent Democrats, including Nevada Senator Harry Reid and former DNC Chairman Howard Dean, come out against it. Spurred by electoral considerations and like the Republican primordialists, they have abandoned support for the supposedly sacrosanct freedom of religion in favour of arguments that constructing a “mosque” close to Ground Zero is a “provocation.” Turning the debate on its head, some such as Newt Gingrich and Sarah Palin have likened the “provocation” to having Nazis build a monument at Auschwitz or the Japanese building a shrine at Pearl Harbour, conveniently ignoring that the fact that the former was a political movement with genocidal pretensions and the latter was a state declaring war, whereas Islam is the religion of 11 extremists who committed an atrocity (much as Christianity was the religion of the Oklahoma City bomber Tim McVeigh).  In fact, the more appropriate analogy might be to propose to build a Christian church on the site where a murdered abortionist practiced, something that has in fact happened at the place where Dr. George Tiller had his Women’s Health Care Clinic in Wichita, Kansas. Although unsuccessful, this deliberate insult to Tiller’s memory and work on behalf of the pro-choice movement met with little outcry and more than a passing wave of approval on the part of the same people who now most avidly decry the Ground Zero “mosque” (I put the word mosque in quotation marks because the proposal is for a multi-use facility that includes prayer rooms for men and women).

Nor has the “provocation” argument had to reconcile with the fact that two established mosques are located four and six blocks from Ground Zero, respectively, or that various porn shops and strip clubs are located across the street from the hallowed site itself. Even so, few mainstream politicians have spoken out against the inconsistencies of the “provocation” argument or the defamatory tarring of Islam with the genocidal Nazi-Japanese “sneak attack” brush, in no small part for fear of being seen as pro-Islamic. That is sadly telling of the current state of affairs.

In fact, that Howard Dean and Newt Gingrich can make common cause on an issue involving religious freedom demonstrates how debased the US political debate has become. Worst yet, after initially framing the controversy as a matter of religious freedom, President Obama backtracked in the face of conservative criticism and said that it is a matter of local opinion and religious sensitivity to broader public concerns, thereby ceding the argument to the primordialists while confirming the impression that he is indecisive and thin-skinned.

The impact of the return to primordialism has yet to be seen, but two logical inferences can be made if it continues. First, that it will have an atomizing effect on US politics and society, as conservative White and minority ethno-religious communities grow increasingly alienated and see their collective fortunes in zero-sum terms. Rolling back 50 years of improving race relations is a recipe for instability and conflict which cannot be solved over the long term by Whites stockpiling arms and joining civilian militias in a country that is dependent on migrant labour and which will have a majority non-White demographic in 25 years regardless of illegal immigration controls. Secondly, the return to primordialism will confirm in the minds of foreign adversaries that the US is, in fact, a Christian White supremacist imperialist state that seeks to impose its values on non-Whites and non-Christians at home and abroad.  That means that international conflict, in its “clash of civilisations’ mode, will continue unabated until such a time as the US abandons the politics of primordialism. Nothing indicates that will happen soon.

Then there is the final implication: united they will stand, or divided they will fall.

The Blues go Black.

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The announcement that National will undertake labour legislation reform has revealed the dark side beneath its happy face veneer. Riding high in the polls and 14 months before having to call an election, the Key-led government has dropped its populist pretense and unveiled its anti-worker credentials with the thrust of its proposed reforms. It also violates a 2008 campaign promise not to substantially revise the Employment Relations Act (ERA). In fact, the reforms are a return to the old Employment Contracts Act (ECA), one of the most draconian, overtly authoritarian pieces of labour legislation seen in the modern liberal democratic world. Rather than address all of the proposals, to include making dismissals easier, narrowing the scope of personal grievance claims and extending the 90 day probationary period to all industries, I would like to focus here on just one: the proposal that unions must secure the permission of an employer before accessing a work site. 

Due to the asymmetric power relationship between employers and workers, collective action is the best way for the latter to secure rights and protections within the productive process. Collective action requires organisation, and the ability to organise is contingent on the ability of prospective agents to access workers in an effort to persuade them to act collectively in defense of their common interests. Access does not mean compulsory membership or even recruitment success. It just means that prospective collective agents have the ability  to approach workers at their work places in an effort to organise them collectively.

Under International Labour Organisation Convention 87 on freedoms of association, such access is defined as an absolute democratic right for both workers and agents. In fact, it is a cornerstone of most democratic labour legislation that employers not have the right to interfere with the right of workers to organise, including organisation efforts by collective agents such as unions. Thus National’s proposal that unions must secure employer consent before approaching employees on a work site, and that such consent must not be withheld “unreasonably” (with the definition of reasonable left purposefully vague), is a direct violation of one of the most cherished international labour standards.

There is a historical precedent for this move, and that is where National’s real darkness shows. The 1991 ECA entered into law by the Bolger government had exactly such provisions. In 1993 the ILO upheld a complaint that the ECA violated convention 87 on rights of association as well as convention 98 on freedom to bargain collectively. The Bolger government ignored it and it was not until 1999, after the 5th Labour government came into office, that the more egregious anti-worker sections of the ECA were eliminated in the revamped ERA.

National’s black side runs even deeper. The ECA explicitly borrowed many of its provisions directly from the 1979 Chilean Plan Laboral. The Plan Laboral was the Pinochet dictatorship’s labour code, and was championed by its then Labour Minister Jose “Pepe” Pinera, the father of the current Chilean president. Under the pretense of promoting “labour market flexibilisation,” the Plan Laboral was an outright assault on the Chilean union movement, using both structural as well as politically-focused clauses to atomise the Chilean working class and forever break union influence on economic decision-making. To a large extent, and even with subsequent reforms by successive post-Pinochet democratic governments, it largely succeeded in doing so.

Pepe Pinera, somewhat unsurprisingly, was a friend of Roger Douglas and made regular Business Round Table visits to NZ in the 1980s and 1990s before his death. Ruth Richardson, the main instigator behind the ECA, was also an admirer of Pinera. These two individuals, with their direct and immediate past dictatorial connections and coalition relationship with National, are believed to be the prime movers behind this attempt to return to the ECA as the framework in which the social relations of production are determined. In other words, National is proposing changes to the labour relations system that have their origins in the Pinochet dictatorship, and which were suggested by people with direct links to that dictatorship. Beyond the violations of ILO convention 87, that alone should give reason for concern.

Hence, while some of the other proposed reforms can be the topic of honest debate keeping in mind where the balance between efficiency and fairness in production should be located, the attempt to curtail union access to workplaces is an overt assault on working class collective rights. This proposed clause is not about getting unions to ring employers up in order to make an appointment to see employees. This is about shutting them out.

It remains to be seen if this time around the CTU and other mainstream unions will offer more than token resistance to these proposals (as was the case when the 90 day probation period was introduced). It also remains to be seen if the NZ working classes will do anything other than bow meekly to the powers that be. But if ever there was a moment to rise up against the resurgent union-busting, anti-worker tide, that time has come. Remember: the reforms embodied in the ERA where at best minor adjustments meant to “humanise” the ECA. But the thrust of NZ labour law under the ERA was by no means a bold step towards worker’s control of production, and in fact retained much of the pro-business biases of its predecessor. Thus the current labour reform proposals are very much about putting the boot into the working class, and the union movement in particular.

It may take defection from mainstream, Labour-affiliated union ranks to more independent and militant unions for any effective resistance to happen, but whatever the case, if the worker’s movement stands silent on this one, then further rollbacks of worker’s rights can be expected the longer National is in power. For workers, those will be dark days indeed.

From the Department of Random Ideas

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How about Shane Taurima for Sean Plunket’s replacement on Morning Report?

A radically different style from Plunket, but he does have good interviewing chops, very extensive experience and strong credentials, especially in hard political news. His interviews with party leaders before the election were exceptional and demonstrated that he can’t be pigeonholed as a “brown issues” journalist. To my knowledge he has been scrupulously neutral with regard to politics, throughout both the present and previous governments. He is fluent in te reo, and has — dare I say — a deeper understanding of Māori issues than any other journalist who would be considered for the role. He would bring a marked change of style and perspective to the programme.

I am on record stating a preference for Radio NZ to elevate someone from within their existing journalistic ranks rather than head-hunting a star, but we sure could use some more Māori faces and voices in the mainstream broadcast news. There are a few: Julian Wilcox, Eru Rerekura, Willie Jackson, John Tamihere, Jenny-May Coffin and others all do good work, but at the fringes — on low-rating or niche channels, constricted bulletins and difficult timeslots, or in sports or talkback rather than proper news. There are a number of senior reporting and editorial/production staff — such as Duncan Garner, and Carol Hirschfeld’s departure from Campbell Live in particular is sorely missed — but all in all Mike McRoberts is the only Māori anchor of a mainstream news programme, and most people don’t think of him as such (which is in many ways a testament to his success).

Shane has just quit his job at Marae due to the impending format shift, and his role with TVNZ is apparently in doubt. John Bishara of Te Māngai Pāho says he must be “going to something better”, so I suppose one question is whether Morning Report is “something better”.

L

Cannibalising society for the money proxy

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This talk of not being jealous about tax cuts, and the unstated supposition that the rich are just better reminded me about a couple of posts I wrote a year or so ago about the “money proxy”: the idea of wealth as an easy quantifier for a person’s value. I’ve rehashed the argument here because I think it’s particularly apposite given the forthcoming budget. Paraphrasing myself:

Money is both the means by which we judge a person’s worth (in the human sense) and the resource needed to enjoy the comfort and dignity to which human beings are entitled by simple virtue of their being human beings. Because the same thing is used as both a means and an end, there is inevitable conflict: by denying people access to sufficient food, healthcare, accomodation, etc. on the grounds that they cannot afford to buy it for themselves, a society tacitly says: you are not worth it because you do not have enough money.

Previously, I had argued that while there’s considerable shared ground between National and Labour (both want economic growth, believe in the state’s role in providing some public services, etc.) the predominant difference between the two in economic terms is in the reflexive positions to which they repair when hard choices need to be made. National believes in supporting ambition, Labour in mitigating harm:

The former sees achievement as the highest goal, and failure as a necessary collateral effect of attempted achievement. They grade a society by its upper bound, by how much success its leading members achieve. In this regard, the ideology emphasises ambition, celebrating that qualities as the most beneficial to society while disregarding the worst consequences of its failure – destitution, disease, starvation, etc. The caricature of an ambitionist, if I may coin the term, sees the world as humanity’s oyster, and humanity in positive terms – as potentially successful and satisfied and healthy and secure, and considers that anyone who does not achieve these things has simply not tried hard enough, or for long enough, or lacks the innate characteristics needed to achieve those things and is therefore not entitled to them. Entitlement accrues to a person on the grounds of their success. In symbolic terms, the way to appeal to these people is in terms of opportunity, advantage, individuality, and the idea of just desserts for effort rendered.
On the other hand, the caricatured mitigationist (to coin the opposite term) grades society on its lower bound, by the extent to which the least successful members of the society are allowed to suffer by the more successful. They see the world as a dangerous, inhospitable place in which the default state is abject meanness, and humanity in negative terms of limiting those inhospitable forces, keeping out the cold and the hunger and the disease, while anything else is a bonus. Entitlement accrues to a person on the grounds of their humanity alone. The way to appeal to these people symbolically is in terms of compassion, brotherhood, sacrifice, cooperative achievement and that principle that none should suffer needlessly.

Emphasis added to identify the key symbolic points of the rhetoric around this budget, and highlight the fact that things are playing out exactly as you would expect. These battle lines were drawn long ago, and for all National’s “compassionate conservative” rebranding, there’s really nothing new in their focus here. They faced a clear choice between ambition and harm-mitigation, and chose according to their political identity. They simply don’t have a problem with the money proxy: it’s a measure as good as any other, and a nice clean “objective” one, because it’s determined by a market.

But I do. Following the first excerpt, I wrote:

This, to me, is not acceptable. If we cannot divorce the value of a person’s dignity, comfort and wellbeing from the monetary cost of sustaining it, what’s the purpose of society?

It’s bad in principle that people are treated (to a greater or lesser extent) as non-people by virtue of their material circumstances. And furthermore, I think it’s a bad decision in plain pragmatic utilitarian terms to attempt to swim against the economic tide and support ambition at the cost of significant harm:

Push comes to shove at times like this, when things are tight. When many people are deprived them, the human necessities of health, comfort and dignity can more readily be achieved by an idea of the common good than by the burning desire of ambition. […] In good times it’s easy to emphasise the greater good because a reasonable minimum standard can be expected to exist or be trivially provided for the few who need it. None need suffer except by a relative standard. In hard times, however, when raw success is less achievable, mitigating harm at the temporary expense of ambition becomes more valuable by its easy achievement.

So what we have with the budget, judging by the pre-release hype, is simply a return to form for the National party, and it should be countered by a return to form by the Labour party as well. National are retreating from the middle ground which won them the election and repairing to their reflexive, reptilian-brain adherence to the money proxy as an iron law of society. Labour must reclaim this ground; not that it ever really ceded it, rather permitting an occupation which is now beginning to withdraw.

The underlying calculation is a tradeoff of societal harm against economic growth. Another way of putting it, in more resonant terms, is: how much of society are we prepared to cannibalise, and for what gains, accruing to whom? This is the question around which Labour should orient its response. The words “many” and “few” will fit neatly into it.

L

Heartless commuters

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Image used without permission (but with thanks!), by David Fawcett.

Earlier in the week, while having lunch with Pablo and his partner (and a good time it was, too), I mentioned that I’d been meaning to blog about the shambolic state of Wellington’s rail network.

Without straying too far into Poneke’s territory, I catch the train frequently, and rarely does a week go by without some sort of unexplained service failure, mysteriously absent or egregiously late train — sometimes but not always replaced by a bus, or a random stop in the middle of nowhere for half an hour or so. I’ve spent a lot of time — weeks at a stretch — on trains, mostly in Asia where they’re cheap and reasonably comfortable, range in speed from 50 to 350 kilometres per hour and are often simply the most efficient means of getting around.

Let’s just say that almost none of these things hold true in New Zealand. And out of respect for the look of incredulity those two Aucklanders gave me when I mentioned the Wellington network, I won’t complain too much about it, but instead draw your attention to this incredible blog about the travails of taking twins on the Auckland trains. Now, I don’t care much for mummy-blogging, but this is serious in a country which considers itself to civilised and populated by friendly and open people:

So on Thursday night it was with resignation that I saw that most of the seats in the wheelchair section were taken. True to form, most of the passengers carefully ignored us, though if they had just squeezed up a bit there would have been room to lift a seat up and park the twins. Instead I put the pushchair in the doorway (carefully working out which door on the express train would not be used until my stop in Papakura) and sat on the floor. I’d been on the go for 11 hours already, and Finn was awake and fussy. I sat him on my knee and talked to him to keep him happy and quiet. I’m well aware that other people don’t want to listen to grumpy babies on their way home, so I work damn hard to keep them entertained.
The passenger operator for our carriage, an older Indian man, had been up and down the aisle without comment several times. Shortly before Manurewa, three-quarters of the way home, Finn got hungry. I started breastfeeding him, this being what you do with hungry babies. Suddenly the passenger operator freaked out. He finally asked the passengers to move, since we could not sit there! We had to move! It was for security reasons! We had to move now!
I asked him to wait two seconds, as I knew Finn was nearly finished. The PO pulled the pushchair with Vieve asleep in it away from me and the door, then left it in the middle of the aisle without the brake on, leaving me to try to detach Finn hurriedly and discreetly, stand up on a moving train with a baby on my hip, stop the pushchair rolling away with my foot, lift up a seat and secure it, and park the pushchair.
I was angry, but at least I had a seat, and the bubs were out of the way. And then the PO CLICKED HIS FINGERS IN MY FACE, stormed past and slammed the carriage door.
Apparently he went to get the train manager, as next thing I had another large angry man in my face. Who told me I wasn’t entitled to be on the train with my children.
When I challenged him on that, he backtracked to say that I was endangering my children by taking them on the train when there wasn’t room, and he would never take HIS kids on the train like that. (Presumably, if I’m allowed out of the kitchen, I should hang around in town until 8pm when the trains are emptier?)

One thing about trains everywhere I’ve used them — even in China, which is among the rudest countries in the world — is that people tend to look after the frail and elderly, and women with babies,as a matter of some sort of civic responsibility. This is true to an extent on the Wellington buses and trains, so Auckland public transport users, what the hell is your problem? Is this the neoliberal atomisation about which people have been ruminating of late, or what?

L

A walking, talking, living advertisement

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… for why civilised societies which hope to remain civilised don’t lock violent children up with hardened criminals in the hope that they’ll magically reform into model citizens.

I’m talking about Bailey Junior Kurariki, whose latest offences, according to criminologist John Pratt, are a sign he has become institutionalised. Of course, his victim’s mother doesn’t think so, and neither do the usual reactionaries. The other lot aren’t all that much better. But perhaps that’s to be expected: when the only tool your populist justice positioning allows you to wield is a hammer, even a screwed-up 12 year-old kid looks like a nail to be smacked down as hard as possible.

L

Life mimicking art: ask and tell

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Following President Obama’s undertaking in the State of the Union address, Admiral Michael Mullen (Chairman of the US Joint Chiefs of Staff) and Robert Gates (US Secretary of Defense) have recommended an end to the “don’t ask, don’t tell” policy preventing homosexuals from openly serving in the US military, in testimony to the Senate Armed Forces Committee. While the arguments are not quite the same, the general position and line of rhetoric (“the troops will get over it”) was memorably presented a decade ago in The West Wing:

All that having been said, it’s neither the Chairman nor the Secretary nor the President’s call. It’s for Congress to decide, and at present the bill is thirtyish votes shy of passing. But if it is done, this will be a genie of sorts; once out of the bottle, no force will put it back in. If the armed forces are even faintly representative of wider society, there will be thousands — tens of thousands, even — of demonstrably capable, patriotic, decorated soldiers, including perhaps some in the very highest ranks of the service who, while perhaps not having a coming-out parade, will nevertheless feel gradually more free to leave the closet. A future administration will court political and military ruin if it embarks on a witchhunt to purge them all from the nation’s ranks, particularly given the extensive nature of the USA’s current military deployments.

Update: Thanks to Hugh and Pablo (in comments) for correcting me on whose “call” it is.

L

Bhadge

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I’ve been very busy again this past week, and so the list of things I want to write about copiously exceeds my ability to write about them. My promised post about internecine disputes is in very early draft form but I’ll try and get it finished soon. I still have a post planned looking at the wider implications of the foreshore and seabed review, but I think that’ll have to wait until after I’ve painted the roof.

yep_im_a_redneck_button-p145980559379977550q37f_400I also wanted to write a lot about the final outcome of the h debate, but find that my views have already been pretty well encapsulated by Andrew Geddis and Idiot/Savant. You should also read Scott Hamilton’s latest on the wider topic of Pākehā separatism.

Given that the decision declares both ‘Wanganui’ and ‘Whanganui’ correct, but mandates crown usage of ‘Whanganui’, there’s as clear an implicit statement as can be that the latter is more correct than the former. This has been clearly understood by TVNZ and Radio NZ, who have adopted the latter usage as a matter of editorial policy. They are owned by the crown, after all, and both just happen to be in direct competition with Laws and his media employer. Permitting both spellings but making this declaration as to primacy was a move as shrewd as it was elegant by Maurice Williamson — similarly to John Key’s decision to permit the flying of a Māori flag if only Māori could agree on one. Michael Laws, Tariana Turia and Ken Mair have all claimed victory, so everyone with an actual stake is nominally happy. The Standardistas and the KBR are furious, which is a pretty good sign. It obviates the strongest symbolic position occupied by Laws, the idea that Wellington is coercing Wanganui into doing its PC bidding. Wellington need not — the rest of the country will do that, because the use of the no-h word will be an identity marker, a statement, like a badge; not quite “Yep, I’m a redneck” but something approaching it. The thing is that Laws and his rump of greying die-hards do not simply face a disorganised and discredited bunch of radical natives; they find themselves standing against the inexorable tide of civil society and its evolution, a youthful and browning population for whom biculturalism is the norm and separatism stopped being cool a generation ago (if it ever was).

Who knew that all Michael Laws wanted for his cause was an emasculating partial endorsement and a prolonged death sentence? He could have saved everyone (and his own reputation) a great deal of trouble by making this plain at the beginning. In other circumstances, I would be angry about everyone having been taken for a ride — but as it stands, I’m mostly just quietly pleased that civil society’s tendency toward self-correction will be left to do its thing.

L

A simmering pot soon to boil?

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>>This post has been updated<<.

Is it me or is there a lot of simmering anger percolating in NZ? A church puts an “edgy” advert on a billboard in order to promote thought on the meaning of Christmas and it gets attacked  and vandalized four times while bible-bashers and fundies go ballistic in the blogosphere defending the attackers and condemning the perceived insult. The government allows a (not “the”) Maori flag to fly alongside the conventional national (post-colonial) standard, and people go bat crazy over the”affront.” Words and phrases like “traitor” and “real patriot” get thrown about, and even otherwise civilized commentators set to ranting in invective-laden terms. Meanwhile news reports speak of increased violence throughout the land, many times within families and whanau , but not exclusively among the poor and disadvantaged. Contrary to NZ’s supposed reputation, tales of corruption high and low are now almost daily occurrences (be it nepotistic or corporate). Were one to just read the press, racial and ethnic conflict is the norm (understanding that press coverage does not lead but responds to public perception). Drink driving blitzes nab dozens of people on the piss (in spite of blanket coverage caution messages and a host of cheap or free driver services), parties degenerate into riots for trifling reasons, bullies continue to thrive, acts of senseless stupidity of various sorts are carried out on the streets and roads by quick to rage groups and individuals, and the “me-first, the hell with the rest” attitude permeates social discourse and interaction–all during what is supposed to be the season of peace.

What is up with that? New Zealand may have problems, but it it is a country with no real enemies, a benign climate, spectacular scenery and ample natural resources, an egalitarian social culture, and a traditionally  “can-do” attitude and spirit of volunteerism. It has no existential threats, a history of (pretty) good ethnic relations, a preference for tolerance, compassion and understanding, and, perhaps until recently, a record of good governance and political transparency. All of these traits are considered to be the exact requirements for peace and social stability, and in fact are considered to be the best insurance against social disharmony and anger. 

And yet, NZ is exhibiting signs of a polarised society stretched at the seams. This is more than annoyance at “dole bludgers,” ” troughers” and assorted easy to scapegoat miscreants and “others.” It does not seem to be entirely related to unemployment rates, arguments about climate change, or concerns about immigration. It is more than being fed up about political correctness or neoliberalism (although both may contribute to the syndrome). Instead, this appears to be an increasingly generalised symptom of a pervasive malaise deep at the core of Kiwi society. In fact, I may be alarmist but I see this as a society inching towards the end of its civilized rope. I have my own opinion as to what caused the decline (and have previously posted on it), but this recent spate of visceral anger, even if cloaked in virtuous or self-righteous terms, speaks to something darker in the NZ psyche.

So I ask again: am I crazy or is there something seriously wrong at the core of NZ society, and if so, where does it come from?

Oh, and BTW–Happy Holidays!

A Note on Progressive Praxis in Aotearoa

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The recent debates engaged here and elsewhere on the “proper” course to be taken by NZ Left/progressive politics has given me pause to think about the larger issue of Left/progressive praxis in a country such as this. I am on record as defending the class line-first approach, whereas Lew has quite eloquently expressed the primacy of identity politics (and, it should be noted, I am not as hostile to Lew’s line of thought as some of his other critics). But I do not think that the debate covered the entirety of the subject of Left/progressive praxis, and in fact may have detracted from it.  Thus what follows is a sketch of my view of how Left/progressive praxis needs to be pursued in Aotearoa.

First, let’s set the stage. NZ is dominated by market-driven ideologies. In its social, cultural, political and economic expression, capitalism is the primary and undisputed organising principle. Counter-ideological resistance can be found in all of these domains, but the supremacy of capitalism as a social construct is clear. Even so, when compared with the 1990s, this supremacy is not as unshakable. The global financial crisis, corporate greed, predatory lending, financial market manipulation and fraud, increasing income disparities, assorted mendacious acts of venality and corruption have all contributed to a decline in the ideological legitimacy of market-driven logics, including those espoused by its political representatives. That provides a window of opportunity for Left/progressives, even if their traditional sources of strength in the union movement are no longer capable of exercising decisive leadership of a counter-hegemonic sort. Hence the need for a different type of praxis.

The Left/progressive cause needs to be organized into two branches: a political branch and a social movement branch. In turn, each branch needs to be divided into militant and moderate wings. The political branch would encompass Left/progressive political parties such as the Greens and the Alliance as well as fringe parties willing to cooperate in a common venture such as the Communists, Socialist Workers and the like. Because Labour is no longer a genuine Left Party, its inclusion is problematic, but it is possible that its leftist cadres could be invited to participate. The idea is to form a genuine Left/progressive political coalition that serves as a political pressure group on the mainstream parties while offering real counter-hegemonic alternatives to voters in selected districts. One can envision a Left coalition banner running slates in targeted districts with strong subaltern/subordinate group demographics. The idea is to present a Left/progressive alternative to the status quo that, at a minimum, pressures Labour out of its complacency and conformity with the pro-market status quo. At a maximum it will siphon disaffected voters away from Labour and into a genuine Left/progressive political alternative. This may be hard to do, but it is not impossible if properly conceived and executed.

In parallel, the social movement branch should encompass the now somewhat disparate assortment of environmental, union, animal welfare, indigenous rights, GBLT rights and other advocacy groups under the banner of common cause and reciprocal solidarity. The unifying pledge would be that of mutual support and advocacy. It goes without saying that the political and social movement branches will have areas of overlap in the guise of individuals with feet in each camp, but their strategic goals will be different, as will be their tactics. But each would support the other: the social movement branch would endorse and actively Left/progressive candidates and policy platforms; the Left/progressive political branch would support the social movement causes. This mutual commitment would be the basis for formal ties between and within each branch. 

That brings up the moderate-militant wings. Each branch needs to have  both moderate and militant cadres if they are to be effective in pursuing a common agenda. The moderate wings are those that appear “reasonable” to bourgeois society, and who engage their politics within the institutional confines of the bourgeois state. The militant wings, on the other hand, are committed to direct action that transgresses established institutional boundaries and mores. Since this involves transgressing against criminal as civil law (even if non-violent civil disobedience such as the Plowshares action against the Echelon listening post in Blenheim), the use of small group/cell tactics rooted in autonomous decentralized acts and operational secrecy are paramount for survival and success.  The need for militancy is simple: it is a hedge against co-optation. Political and social militants keep their moderate brethren honest, which in turn allows the moderate wings to exploit the political space opened by militant direct action to pursue an incremental gains agenda in both spheres.

For this type of praxis to work, the key issues are those of organization and contingent compromise. Endongeonously, all interested parties in each branch will have to be capable of organizational unity, which means that principle/agent issues need to resolved in pursuit of coherent collective action, presumably in ways that forestall the emergence of the iron law of oligarchy that permits vanguardist tendencies to predominate. There are enough grassroots leaders and dedicated organisers already operating in the NZ milieu. The question is whether they can put aside their personal positions and parochial concerns in the interest of broader gains. That means that exogenously, these actors will need to find common ground for a unified platform that allows for reciprocal solidarity without the all-to-common ideological and tactical hair-splitting that is the bane of Left/progressive politics. The compromise between the political and social movement branches is contingent on their mutual support, but is designed to prevent co-optation of one by the other (such as what has traditionally tended to occur). If that can be achieved, then strategic unity between the political and social movement branches is possible, with strategic unity and tactical autonomy being the operational mantra for both moderate and militant wings.

On the face of things, all of this may sound quite simplistic and naive. After all it is only a sketch, and far be it for me, a non-citizen pontificating from my perch in authoritarian Asia, to tell Kiwi Left/progressives how to conduct their affairs. It may, in fact, be impossible to achieve given the disparate interests and personalities that would come into play, to say nothing of the resistance to such a project by the political status quo, Labour in particular. But the failures of Left/progressive praxis in NZ can be attributed just as much to its ideological and organizational disunity as it can be to the ideological supremacy and better organization of the Right. Moreover, Labour is in a position where it can no longer ignore groups that it has traditionally taken for granted, to include more militant union cadres who are fed up with being treated as corporate lapdogs and political eunuchs. Thus the time is ripe for a re-evaluation of Left/progressive strategy and action, particularly since the NACTIONAL agenda is now being fully exposed in all of its profit-driven, privatization-obsessed glory. Perhaps then, it is a time for a series of Left/Progressive summits in which all interested parties can attempt to forge a common strategy of action. It may take time to hash out such a platform, but the political rewards of such an effort could be significant. After all, la union hace la fuerza: with unity comes strength.