Category Archives: Propaganda

Setting things straight.

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Seeing that, in order to discredit the figures and achieve moral superiority while attempting to deflect attention away from the military assault on Rafa, Israel supporters in NZ have seized on reports that casualty numbers in Gaza may be inflated by Hamas (even if corroborated by international agencies), I thought I would recap the truth behind this spin game.

On October 7 Hamas fighters attacked Southern Israel from the Gaza Strip. They were initially said to have killed more than 1500 people (mostly civilians), but after scrutiny that figure was reduced to below 1200 (including military personnel). At least some of the deaths attributed to Hamas were later found to be the result of friendly fire from responding Israeli (IDF) forces. Israeli sources claimed that babies were cooked in microwaves, women were sexually tortured and mutilated and that mass rapes were carried out, but that has not been independently substantiated. Scores of hostages (closest reliable count is 250) were supposedly taken back into Gaza, presumably to serve as human leverage in subsequent negotiations with Israel. A few have been released but many of those have died, not just at Hamas’s hands but as a result of IDF assaults on the places that they were being held captive.

Here are some facts. The killing of IDF soldiers by Hamas is not a crime, as it can be classified as the product of clashes between an armed resistance to an illegal occupying force on Palestinian land (one look at the 1947, 1967, 1973 and recent maps of Palestine/Israel demonstrates the steady annexation of Palestinian land regardless of the formal agreements in place). In other. words, as ugly as that sounds, in a fight with an armed opponent IDF soldiers were fair game.

What is a war crime is if Hamas tortured, raped or murdered soldiers after they surrendered. But in order to prosecute the Hamas individuals or units involved would require international recognition of Hamas as a legitimate fighting force acting on behalf of a recognised State or political community. Although Hamas has a political wing that is related to but separate from the armed wing and has been the de facto government of Gaza since its victory in the 2006 Palestinian elections, leading to the 2007 Hamas-Fatah war that resulted in Hamas gaining control of Gaza while Fatah and other Palestinian Authority factions retreated to the West Bank, the International community (read: the West) does not recognise it as a State or government and instead has designated it a terrorist entity because of the irregular warfare operations, including terrorist attacks, conducted by its armed wing. That may be convenient for Israel and its Western supporters, but it makes it more difficult to hold Hamas accountable for the actions of its members, armed and unarmed (because not all Palestinians, or Hamas supporters for that matter, are fighters). So, in spite of the obvious fact that Hamas was a governing entity in Gaza at the time the war started, charging Hamas fighters with war crimes is difficult because they are not seen as representative of any duly constituted political organisation. They are just terrorists, and if one is to believe the Israel apologists, so are the people they are ostensibly fighting for.

Here I must pause for a brief aside about non-recognition. There is irony in non-recognition of Hamas as a legitimate representative of at least some Palestine people. Hamas exists as a political movement with an ideology (nationalist-religious in this case), as well as a physical presence that extends beyond its armed wing. It will not go away just because it is not recognised abroad, is not liked by many, or if its armed cadres are decimated. And it holds equal if not more legitimacy than the Palestinian Authority of which Fatah is part, which is a corrupt gerontocracy that serves as a laptop of the Israelis in the West Bank. Moreover, Israel itself is not like in many quarters and is not recognised by a number of Muslim-majority States, but it certainly exists and is not going anywhere no matter what other’s may wish or think. In addition, the State of Israel was created in part due to the “terrorist” operations of the likes of the Irgun (which was designated as a terrorist organization by the British), so not recognising Hamas because of its irregular warfare activities in the contemporary era is a hypocritical specious reasoning.

The bottom line is this. Non-recognition may be an attempt at de-legitimation and ostracism, but it is more akin to closing ones eyes and putting fingers in one’s ears while shouting “you are not there” to someone you dislike. The reality says otherwise, and in the international arena non-recognition only serves to absolve political actors from assuming full legal responsibility for their actions. Not recognising Hamas as having a legitimate claim when it comes to representing Palestinians is therefore an own-goal (remember, Hamas won the largest plurality in the parliamentary elections of 2006 and would have been required to form a coalition government before Israel, the US and other Western states backed Fatah’s rejection of the results and subsequent armed assault on Hamas in Gaza. This only played into the hands of the hardline Hamas cadres and strengthened their resolve to prevail in the fight against Fatah, which they did. That set up the subsequent chain of events that has led to the current disaster).

In any event, killing, raping and abducting civilians are crimes against humanity even if the actions of the Hamas fighters are not technically classified as war crimes when it comes to their treatment of IDF soldiers. Remember that it is not the method or instrument of violence that defines a war crime or a crime against humanity. Nor is it the number of victims. Instead, it is who commits atrocities (war crimes are committed by military forces) and who is targeted. Regardless of who the material authors may be, for there to be war crimes or crimes against humanity, the victims must be defenceless. In the case of Israelis attacked by Hamas on October 7, most but not all of them were, so the scale of the atrocities was significant and cannot be downplayed.

In response, Israel unleashed a scorched earth collective punishment approach to the residents of Gaza, and has meted out come collateral punishment to Palestinians in the West Bank as well. Some see the IDF military campaign in Gaza as genocidal in intent–and it may well be–but at a minimum it is ethnic cleansing in effect: entire swathes of Gaza have been cleansed of their inhabitants. The NZ apologists for the IDF approach want to make it seem that 15,000 or 20,000 Palestinian dead is significantly different than 30,000 or 40,000 dead claimed by Hamas (never mind the wounded and maimed or those now enduring mass starvation due to Israeli (including Jewish settlers!)) interference with aid convoys. But at the same time they use the malleable 1200+/- Israeli body count to argue that the IDF response is proportionate to the October 7 attacks. They also clamour for the release of the Israeli hostages but are silent about the thousands of Palestinians detained by Israel since October 7. It seems that Israel also understands the hostage-taking-as-leverage game. Perversely, for the Israel supporters scale and scope of dehumanisation only matters when the numbers favour a particular victimisation narrative. In other words, 1200 Israeli dead is comparable with 20,00 rather than 40,000 Palestinian dead, so moral equivalence applies. That is not a winning argument.

That is in large part due to the fact that collective punishment is illegal under international law and classified as a war crime, most specifically Convention 4, Article 33 of the Geneva Convention. The same convention, article 34, notes that the taking of hostages is prohibited, even if it does not specify the means by which hostages are taken by belligerents (presumably the 3,000 or so Palestinians held in “administrative detention” without charge by the Israelis since October 7 would fit into this category regardless of the institutional/legal facade used to cloak their real status). So although only Israel is guilty of violating the convention when it comes to collective punishment, both sides are in violation of the Geneva Conventions when it comes to hostage taking.

That brings up the truth of the matter. Both Hamas and the IDF have committed war crimes and/or crimes against humanity. Both have committed serious breaches of international law. Fiddling with and sniping about numbers do not alter this fact. Moral relativism does not alter this fact. Trying to comparatively scale and scope the atrocities does not alter this fact. No amount of spin alters this fact.

Most of all, both Israel and Hamas apologists cannot escape this fact.

Policing protests.

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Images of US students (and others) protesting and setting up tent cities on US university campuses have been broadcast worldwide and clearly demonstrate the growing rifts in US society caused by US policy toward Israel and Israel’s prosecution of its war against Palestinians in response to the Hamas attack on Israeli-occupied territory along the Gaza Strip on October 7 of last year. The police behaviour appears to be a bit over the top, to say the least, given that the protests are purportedly peaceful for the most part, or at least until the cops arrive. It would seem that the police do not care for freedoms of speech or assembly, so there appears to be an anti-democratic bias at play in the suppression of these protests. But there are some angles to the subject that need further discussion, so let’s dig in on them.

Assuming that protesters are not harassing, intimidating or assaulting people or damaging public or private property, then the police response in place like Emory University, University of Southern California and the University of Texas (to name a few), is in fact excessive. Even if trespass orders are given, there is no need to manhandle, use tear gas, rubber bullets or generally hurt protestors in order to get them to leave a designated area unless they are being violent. If they block roads and physically impede public movements in and around the demonstration, then protesters can be arrested and cited under law for a subsequent court appearances. But unless they actively (as opposed to passively) resist, then violence should not be used against them and even then, all care should be made by law enforcement to consider the physical well-being of those arrested. Marching people out by the elbows is one thing. Throwing them to the ground and cuffing them behind their backs is another. Breaking arms or legs and pepper-spraying people people is a step too far. Again, this assumes that protesters are not behaving in a threatening or violent manner.

Private schools can issue trespass notices for any reason and have the police enforce them. Likewise, public institutions can do much the same although here the space being occupied is owned by taxpayers and therefore not as easily subject to tresspass orders unless people start damaging things or other folk. This was the case with the 2022 Wellington parliamentary protest, which was held on parliament grounds but eventually spilled into adjacent streets (and beyond), all of which are public spaces. Given that public institutions are thought of as “the people’s places,” authorities must exercise extra caution when attempting to end protests on and in them. Unlike the centralised nature of law enforcement decision-making in NZ (due to the unitary nature of government), as a federal republic that means that in the US State and/or local authorities must make the decision to move against a protest, usually at the request of university administrators. There are plenty of regulations in place that give State and local governments authority over public spaces, so the right for public authorities to enforce trespass notices is there. It is how they do so that is the issue.

Here I must pause for a brief aside about “free” versus “hate” speech, which is at the crux of the protests and how they are handled. Waving banners and yelling “long live Hamas” is an example of protected free speech. Given Hamas’s record, it may offend many people but no harm is invited and no violence is incited. On-lookers can walk away if they object. It is therefore a case of protected “offensive” speech at worst. However, yelling or waving banners saying “kill the Jews” or “nuke Gaza” is not. It is an incitement to violence against a specific group of people. As such it needs to be treated as a precursor to a hate crime as it invites and incites violence against a designated target. Law enforcement authorities need to understand the difference and formulate their responses accordingly.

Think of it this way: Kyle Chapman and other NZ neo-Nazis can play dressup and march around yelling “Sieg Heil” and “white power” all they want, so long as they do not cross the line into advocating violence or committing acts of violence against others. The police need to know what is protected (anti-social racist incel boorishness) and what is not (advocating harm to others). Unfortunately, the police in Christchurch have a history of downplaying the issue when Kyle and his fellow creeps cross that line, something that may have been a factor in the events of March 15, 2019.

The same logic holds true for pro-Palestinian demonstrators. They cross the line if they call for the eradication of Jews anywhere. “Death to Zionism” is not the same as “Death to Jews” no matter how much some would like to conflate the two. Zionism is an ideology. Jews are people. One is a belief, the other are living humans. Although some Jews are Zionists, not all are and even then they do not deserve to be targeted for being Jews (there are non-Jewish Zionists as well, especially in US fundamentalist Christian communities).

The matter of how to end protests is complicated by the fact that infiltrators with other agendas often join sincere people participating in legitimate protests who are exercising their rights to freedom of speech and assembly. The agitators may act as agent provocateurs in order to turn otherwise peaceful protests into something nasty, in order to expose the contradictions of the Deep State, capitalism, Big Pharma, the government or any number of other nefarious agencies who are believed to usurp and act contrary to the popular will. I witnessed this phenomena close up during my youthful protest days, where a group called the Spartacus Youth League, of Trotskyite persuasion, in Chicago and Washington DC, used a tactic where masked “Spart” columns moved to the front of crowds facing off with police and proceeded to assault the cops at close range with projectiles and blunt objects (but from behind the frontline of peaceful protesters). That usually caused a police riot where cops began to beat on everyone in front them while the “Sparts” slunk away to the back of the crowd and started looting and vandalising on the sidelines. The original reason for the protest often got lost in the mayhem, which of course is what the media focused on.

Although I do not know if the “Sparts” or other groups have engaged in this sort of action in the recent student protests, there are reports of non-students joining the student protesters, which in of itself is not a bad thing. But if they come with other agendas, say, turning a pro-Palestine or anti-genocide protest into a “Kill the Jews” hate fest, then the usual protections of speech and assembly no longer apply. Again, that is because the latter is a type of hate speech, inciting violence against a specific group of people because of who they are (as opposed to what the State of Israel does), and as such is no longer afforded the protections available to offensive “free” speech.

Not to belabour the point, but consider this: One can vociferously call Netanyahu a murderer and Israel a genocidal regime without personalising and inciting violence against Jews as an ethno-religious group. One can voice support for Palestinians and call for university divestiture of investments in companies that do business with the State of Israel without hating all Jews. Although holding and voicing these views may be offensive to some, it is not anti-Semitic to do so. After all, not all Jews are Israeli or support Netanyahu or Israel’s polices towards Palestine. The line is drawn when support for Palestinians or criticism of Israel turns into calling for violence against Jews. That moves what some may consider offensive speech into the realm of hate speech, which does not deserve the protections of law. Likewise, defence of Israel cannot extend to advocating the ethnic cleansing of Palestinians from their ancestral lands. If so, the line between free speech and hate speech is then crossed.

For police in liberal democracies (I shall not bother writing about how authoritarians handle protests since they do not concern themselves with the niceties of free speech and assembly), the conundrum is this: do they come in hard from the onset and disperse the crowds with overwhelming force? Or do they adopt a passive containment strategy that allows people to blow off steam before they decide to end their action either voluntarily or with non-violent encouragement by or disincentives from the authorities (say, by threatening suspension or dismissal from universities if students do not disperse by a specific time)?

In the Wellington protests the police adopted the passive approach. For a month they dealt with the crowds in a largely peaceful manner even though agitators and extremists joined the ranks of the original anti-vaccination/anti-mandate crowd. The police even overlooked the fact that there were public health restrictions (specifically, social distancing requirements) still in place when the protest caravans began to arrive in Wellington in early February, something that contributed to an upsurge in Covid cases in the crowd. Over time the infiltrators began to dominate the protest discourse, to include voicing MAGA support, waving confederate flags, railing against the “Deep State,” echoing QAnon weirdness, voicing violent threats against “Jabcinda” (including her execution and that of other officials) and otherwise behaving like aggressive a-holes. As days turned into weeks the public health and public order downsides of the protest grew larger and more uninvolved people were negatively impacted by it. Many of the original protest leaders, like the so-called Voices for Freedom, retreated back to their home keyboards rather than staunch things out to the bitter and inevitable end. Eventually, after a month of paralysis in central Wellington and at high cost in resources and injury, the cops moved in to disperse the encampment. A riot ensured.

Perhaps it did not help for the then Speaker of the House to order that the parliamentary lawn sprinklers be turned on and that awful pop music be played over loudspeakers above the encampment. Presumably he thought that would weaken the resolve of the protesters and they would all go home. Instead, that just turned the parliament lawn into a cow paddock and irritated the aesthetic sensitivities of the conspiracy theorists, who simply added bad pop music and involuntary cold water showers to their list of Deep State machinations. More importantly, the Speaker clearly did not consult with the Police Commissioner before he made his moves, or if he did, they must have concocted that genius plan after sharing a few pints at The Backbencher. In retrospect it was not a good decision.

So for the police the question is what to do? Go in hard early or adopt a passive containment/defusion strategy? (I will leave aside the idea that the police would chose not to enforce anti-demonstration laws and let people gather as they please simply because in a place like NZ or the US, the cops are mostly anything but progressive or anti-status quo in mindset even if individual members may be sympathetic to a specific cause. Having said that, the Washington DC police refused to move against pro-Palestinian protestors at George Washington University, a private school, after university administrators requested that they clear the student encampment. The cops said that the group was small and peaceful, so the “optics” would not look good. Make of that what you will.).

A different approach might have been to identify infiltrators and extremists via undercover and technological observation and use more selective techniques to isolate and separate them from the crowd. After all, the police are part of a repressive apparatus that not only has a monopoly over organised violence within a given territory but which has the authority of the State behind it. Of all actors, they should know–in fact be schooled in–the art of subtle extirpation of troublemakers as well as in the well-known goon squad tactics usually associated with riot control. That did not happened in Wellington and the goon squad approach eventually had to be used.

(I cannot go into the details here but in Greece there are two types of riot police, one dressed in green gear and the other in blue gear. The different colours signals to protesters the different levels of repression that is about to be meted out so that people can chose whether to stay or leave before the blue goons make their entrance. That serves to separate the protest wheat from the chaff once the blue squad arrives. For their part protesters in Athens had Loukanikos the riot dog on their side during my time in Athens as well as his “son” Kanellos, who is said to still be part of the resistance).

In the US things are different. The police doing the repressing represent state and local (municipal and county) authorities. Consequently, their training and approach to protest varies widely. From what I have seen, the cops at Emory (which is in Atlanta, Georgia) and the University of Texas have very little time for protestors. Their governors, both reactionary Republicans, have joined in the smear that the protestors are anti-semitic and pro-terrorist, thereby opening the door to a heavy-handed approach to dispersing the crowds. It should be noted that Emory University is a private school and its administrators requested that the Atlanta police break up the demonstration. At UT-Austin it was the governor who ordered the troops in (I do not know if that was done at the request of university administrators or of his own volition, but given his remarks the latter appears to have been the case).

Conversely, at Colombia, Yale, Harvard, New York University and USC (all private schools outside of the Deep South), the police initially exercised a bit more restraint but nevertheless resorted after just a few days to forcibly removing people in handcuffs or bodily if they refused to move. Perhaps that is reflective of the US police mindset when it comes to this particular cause and the people doing the protesting. If the protests were reversed (pro-Israel rather than pro-Palestine), it would be interesting to see if the police tactics changed. From the standpoint of equality under the law, one would hope not, but a realistic appraisal of the situation suggests to me that pro-Israeli demonstrations in the US would be met very differently by law enforcement and in fact may have to be “protected” from counter-demonstrators (as has happened in Australia).

Then there is the issue of disinformation. Most of the word about the protests is spread by social media, and various platforms are used by protest organisers to spread the action beyond its origins. This opens a window of opportunity for state and non-state actors to introduce disinformation into protest campaigns in order to advance other, hidden agendas. For example, it would seem to be a professional imperative for Russian and Chinese disinformation units to target the protests in order to further undermine the historic public consensus in support of Israel in the US (born of political elite and media bias in favour of Israel), in order to advance their respective adversarial interests vis a vis the US in the Middle East and beyond. From a strategic perspective it would be derelict of them not to exploit this window of opportunity, as undermining an enemy from within using non-military means is far more resource efficient that waiting until open conflict with that enemy has begun. Both the PRC and Russia have prior form in this regard (including in NZ), so it is not a stretch to speculate that they may be doing so with regard to the student protests. Police and other intelligence agencies need to be aware of this possibility and approach the cyber realm accordingly.

Of course, the root cause of this situation of discord and dissent in the US is the Israeli elite’s psychopathic behaviour both before and after October 7 and the willing blindness of US foreign policy elites to the fact that Israel is not only the tail that wags the US foreign policy dog in the Middle East but has now become a strategic liability rather than a strategic asset (which derives from its importance when it comes to intelligence gathering on and sharing of Middle Eastern affairs). It has taken young adults–students–to bring critical attention to that fact, but for US adversaries they are just pawns in a larger game.

In the end how to police protests has much to do with the cause, the culture (both in civil society as well as in policing), who is doing the protesting and who is in government at the time. Some causes may be purer than others. The students are protesting about terrible events in a far-off place based on the ideal that collective punishment leading to genocide is wrong and that casting a blind on it is complicit. Besides the cookers and nutters, the anti-vaxx crowd in Wellington were more about their personal inconvenience and material losses rather than protection of the commonweal or public good. In an odd way that suggests that the latter should have been dealt with in stronger terms from the onset while the student protests need to be handled in a less repressive way. But that is where culture and governments come in. In the US the police are more about kicking a** and taking names, whereas in NZ the approach is more to play community cop rather than Judge Dread. Likewise, US governments at every level always want to be seen as upholding “law an order” even if the laws are retrograde and the order is rigged, whereas the Labour government in place at the time of the protests was determined to try and play things softly-softly in the hope that cooler heads would prevail in the protesting crowd and things would end quietly, in the Kiwi way.

They did not.

There are lessons to be learned from both of these protest episodes, mostly about what not to do rather than what to do.

War Fever, War Mongering or War Fetish?

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The US has for long been known for its societal glorification of the military, a trait that covers popular culture, public and private institutions, sports and even the arts and literature. Manifestations of this include military flyovers at sporting events, military marches at parades, military honour guards at graduation and retirement ceremonies, Hollywood and interactive game productions about US wars and military prowess, active and retired military discounts for many goods and services, a 3 million-odd military troop size, high school and college military training units and rhetorical veneration of veterans on days of national significance. It is also the home of the military-industrial complex, which even if now just one such apparatus in a global network of arms manufactures, merchants, buyers and dealers, remains a centrepiece of the US economy and, as former President and 5 star general Dwight Eisenhower said at his Presidential farewell address in1961, an inherent threat to democracy because of its pervasive influence on public policy. That is as true today as much if not more than it was back then.

I mention this because recent US media coverage of the Ruso-Ukrainian, Hamas-Israel and Houthi-US/UK conflicts appears to show more than the influence of the military-industrial complex or the ideological glorification of the military as a US institution. It appears to depict a case of war fever or worse yet, war fetishism.

US cable news seem fixated on the weapons and support platforms being used against various adversaries. Tomahawk cruise missiles, Bradley fighting vehicles, Predator and Reaper drones, F-18s, attack submarines, aircraft carriers, frigates, destroyers, air- and surface-to- surface ballistic missiles–these and more are discussed at great length and detail by an assortment of (usually ex military) talking heads. Explosive tonnages are weighed, circular error probables are measured, delivery distances calculated, enemy killed are estimated. it makes for great theatre for those whose idea of entertainment leans that way. It generates eyeballs on screens and clicks on apps. The same is true, albeit in less visceral form, in the so-called “legacy” (print-turned-to digital) media such as newspapers. The logic of US corporate media is consistent: wars showcase US technological product and prowess. They are good for business, employment and US self-esteem.

Two things are notable about this coverage. The first is that much air time and column inches are devoted to the technologies involved in the architecture of death-dealing. Relatively little is devoted to the consequences of what these technologies do because the focus is on the former, not the latter. What attention is paid to human suffering is dwarfed by the focus on complex machines and lethal delivery systems, and even then the attention to human suffering is skewed in sympathetic favour towards what the US considers to be the “good guys” in any armed confrontation. In addition, relatively little attention is paid to second and third-order implications of any given conflict, so that, for example, escalation of the Hamas-Israel and Houthi-US/UK belligerencies is simply mentioned as a possibility rather than mapped out as an increasingly probability given the interests and actors at play. In fact, relatively balanced presentations of why these conflicts have occurred is subordinated to editorialising in favour of one side or another depending on US government positions vis a vis the conflicts in question.

Worse yet, over time the US government and its compliant public just move from one enemy to another. Once it was and now again it is Russian authoritarians. But there have also been Colombian drug cartels, military-nationalist regimes with swarthy-looking leaders in the Middle East (but not repressive Sunni oligarchies), post-revolutionary Iranians, al-Qaeda/ISIS, some but not other Latin American despots, the Taliban, the PRC, various African warlords–there is never a shortage of bad guys to go after. The US public uncritically laps it up because to them the constant re-framing of the enemy does not matter. What matters is the machines, the violent action and that the US kick some a**, somewhere, anywhere.

What is even more interesting is that all this coverage ignores the fact that the US, for all of its technological prowess, has a decidedly mixed record when it comes to war. However glossed over by semi-orderly retreats (“withdrawals” in the US parlance), the US lost in Vietnam, Iraq and Afghanistan over the last 50 years of nearly non-stop fighting. It won in Gulf War One (“Shock and Awe”), Grenada and Panama, but lost over 200 Marines, sailors and army soldiers in an ill-fated intervention in Lebanon in 1983, thereby paving the way for the rise of Hezbollah as a significant actor in Lebanese and regional politics. It clashes with Iran regularly and has little to show for it other than rallying Shiites around the world to the Iranian cause. It invaded Iraq on a pretext after 9/11, succeeded in ousting Saddam Hussein, but also created the intellectual and operational core of ISIS (which was organised by former Baathist officers in the Sunni Triangle as a resistance force and morphed into a broader ethno-religious movement with the objective of establishing a Caliphate in Mesopotamia and the Levant). Hundreds of US troops have fought and died in all sorts of undeclared “small wars,” from Somalia to Niger, Colombia to the Philippines and very rarely did the outcomes advance US interests or its reputation (both as a international power as well as a war-fighting culture). In the end, technological advantages were not decisive in all instances and did not lead to better diplomatic outcomes or more peace even where they did succeed. Yet the obsession with the machinery of death continues.

Perhaps it is because US society has a technological obsession, one that translates into finding ways for machines to replace humans in every walk of life, including the kinetic kill chain in war. If that is true (that US society prioritizes technological solutions to human as well as natural problems), then the larger question is whether what we see in US media coverage of conflict is evidence of war fever, evidence of war fetishism or just another instance of good ole’ fashioned war-mongering.

War fever can be characterised as a temporary state of individual and collective bloodlust caused by a desire for vengeance, righteous anger, opportunistic greed, genuine or perceived grievance or sociopathic or psychopathic arousal. It can work for good or work for evil depending on its causes, because the motivation is immediate and the objective is to vanquish by force a perceived enemy that is the immediate problem. When the enemy is vanquished, the fever breaks and people return to normal (non-bellicose) lives because, to use another medical analogy, the war boil has been lanced.

War fetishism, on the other hand, is a form of idolatry. It is obsessively fixated on war as an object of adoration. It idolizes soldiers as heroes and weapons as technological marvels. It worships the modalities of combat and the death delivery infrastructure used in them. It reifies the machines and canonizes the “good guys” who use them, even if the good guys are killing civilians in foreign lands where they are unwelcome. It wraps engagement in war in patriotic, ethnic, religious or historical symbolism, often stringing them together in a narrative of heroism and sacrifice, good versus evil, light versus darkness. The narrative in support of war is fluid and endless. Enemies come and go. They are a war-mongering cloak because the obsession is with the machinery of death and its application wherever it can be, not the (often morally, ethically and practically thin) justifications for its use.

Think of it this way. Does the US public, especially in Red States and in the MAGA crowd, really care about or even know what freedom of navigation is? Do they have a notion of what the Houthis are and why they are considered “rebels?” Or is the US public interest more about dealing violence to brown-skinned, non-Christian challengers (“terrorists!”) who defy and resist US directives in their part of the world? Again, the popular focus is on the ways in which organised violence is meted out to designated bad guys, not understanding why they are fighting, much less why the US has chosen them to be the latest in a long procession of bad guys.

(Brief historical aside by way of context: the Houthis are Shiites indigenous to Yemen but long-ruled by Sunni Saudi Arabian-backed clients. Once they rebelled they became pawns in a proxy war between Iran and Saudi Arabia and were subjected to numerous Saudi Arabian war crimes using US weapons).

In that light, war-mongering is just a sub-set of war fetishism. It is nothing more than (often opportunistic) ideological or practical peddling of justifications for going to war. When the two types of justification combine, say in the advertising of so-called “defense” manufacturers in the US (“defending freedom!”), the result is an effective propaganda blanket for purveyors of death of either stripe. It is a means to an end, but not a cause or effect.

By this criteria, the US is a war fetishist society. Not everyone in the US of course, but certainly the majority, who may not even know that they are because the fact of constant (even if passive) war-worship is an all-encompassing (yet seldom admitted) part of everyday life. This does not excuse the murderous behaviour of any number of armed actors around the world, but it does bring into light how the US has cultivated an authoritarian ethos regarding the use of violence abroad that is antithetical to the very notion of peace and prosperity for all that it was supposedly founded on. Add to that the militarisation of US domestic security forces and the unconstrained gun culture that pervades significant parts of US society, and the dangers to the US as a democratic polity are laid bare.

Houston, we got a problem.

Media Link: “AVFA” on disinformation and Global South perspectives on the Ruso-Ukrainian war.

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In the latest “A View from Afar” podcast Selwyn Manning and I talk about how to approach disinformation in the contemporary media landscape and Global South neutrality or support for Russia in the Ruso-Ukrainian war. The discussion takes a few turns.

The dirty power of culture wars.

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A few decades ago I wrote an essay about the impact of state terror on Argentine society. One of my points was that terrorism was used by the military dictatorship known as the “Proceso” not because it was particularly effective at ferreting out subversives but because it worked as an atomising agent in Argentine society. That is, it used pervasive fear of institutionalised terrorism as a means to “infantilize” people and increasing isolate and alienate them as individuals, which served to destroy the horizontal social bonds that were the basis of collective solidarity among the groups targeted by the dictatorship. That in turn eased the way for the imposition of so-called neoliberal economic policies that redistributed income downwards for the majority, significantly curtailed the State role in economic management and provision of basic public services, destroyed social welfare, health and education safety nets and pauperised the population in general while increasing the material fortunes of the elites associated with the regime.

State terror created a culture of fear that atomised and isolated people in the public space, thereby paving the way for their infantilisation as social subjects and eventual dependency on and subjugation by their dictatorial masters. What is less known is that the so-called “Dirty War” waged by the dictatorship known as the “Proceso” (Process) was justified not on economic but on cultural grounds, as a defense of “traditional (Catholic) values” placed under siege by immoral, degenerate, atheistic Communist subversion in the guise of liberalism, feminism, secularism, homosexuality, youthful rebellion and other depraved foreign ideologies that had no “natural” place in the patriarchal, heteronormative capitalist social status quo that dominated Argentina at the time. Now, in the contemporary era, a variant on this theme has been introduced into socio-political narratives in the liberal democratic West as well as elsewhere: Culture Wars.

In recent years conservative authoritarians have moved to using electoral facades rather than coups as a means of gaining and maintaining government office. Their weapon of choice is no longer terror imposed by or on behalf of the State but a defense of traditional values against attempts by progressives to undermine the moral fabric of society. Similarly, authoritarians out of office no longer seek to use guerrilla war as a main vehicle for conquering power but instead embark on crusades against “wokeness,” “political correctness” and perceived (and mostly imaginary) attacks on “free speech” by liberal-progressive-socialist-communists. In both cases the strategic move has been from a physical war of manoeuvre to a cultural war of position in which the battle is over values and identities, not necessarily (although ultimately involving) government offices, economic policies or physical terrain. In other words, the social backdrop to political competition and conflict is now increasingly dominated by Culture Wars.

That is notable because the Culture Wars approach rejects or replaces the most basic axiom in politics: that people vote with their wallets. Think of it this way. The MAGA crowd voted against its economic interests when it voted for Trump (even if Trump’s “America First” economic pipe dream was sold to them as feasible). More recently, both Vladimir Putin and Recap Erdogan in Russia and Turkey diverted popular attention from their disastrous economic policies and corruption towards a defense of “traditional” values, in Putin’s case “traditional” Christian values (supported by the Russian orthodox hierarchy) and in Erdogan’s case “traditional” Muslim values (again, supported by conservative clerics). They both railed against the depravity of the West and the corrosive impact the importation of Western mores and ideas has had on their respective societies. In fact, Putin went so far as to order the invasion of Ukraine because of its “degenerate” liberal (when not Nazi) leadership’s threat to the ethnic Russian part of the Ukrainian population. The point is that when Culture Wars are used as an electoral strategy in order to outweigh objective economic realities, they often are successful.

The emphasis on Culture Wars is understandable when conservative authoritarians have no economic legs to stand on. That is where the parallel between US and NZ conservatives come in. Neither the GOP in the US or National/Act in NZ have economic platforms that are remotely close to practicable, sustainable or deserving of popular support. They are in fact elitist in construction and elitist in benefit. So, rather than modify their economic policy platforms away from their exhausted and discredited neoliberal/market-driven trickle-down policies, these conservatives turn to inciting Culture Wars as a means of diverting attention towards superstructural and often artificial fault lines in their respective democratic societies. In the US things like gun rights and opposition to racial, gender and sexual equality may be an “organic” product of American Christian repression and its record of historical conquest, but in NZ the notion of unrestricted gun ownership rights and opposition to transgender rights (on the slanderous grounds that the latter are “groomers” and pedophiles) are foreign imports that have no “organic” or native origins in NZ society. However, the attacks on co-governance frameworks in NZ is indeed rooted in deep-seated Pakeha racism against Maori, so the fusion of foreign imported ideologies and local regressive perspectives on race mesh easily into a divide and conquer (so they think) Culture War strategy on the part of the NZ Right.

More broadly, the assault on gender and sexual identity minorities, immigrants and various types of non-traditional non-conformity that defy the traditional narrative about what the “proper” society should look and behave like is rife throughout the Western liberal democratic world even where gun rights are restricted in the interests of public safety (seen, not unreasonably, as a public good rather than an infringement on individual liberty), where racism is not a historical stain or contemporary problem or where economic policies have popular support. It is major a stock in trade of elected authoritarians like Victor Orban in Hungary, Andrzej Duda in Poland and former president Jair Bolsonaro in Brazil as well as a host of demagogic political and social figures throughout the world, to say nothing of outright autocrats like Putin, Erdogan and a swathe of Middle Eastern and African oligarchs and strongmen.

The important thing to bear in mind is that like state terror as a social atomising agent, Culture Wars work. Trump, Bolsonaro and Orban rode them to victory in democratic executive branch elections, Putin and Erdogan used them to rally support for their unpopular regimes (with Erdogan likely to win a run-off election next weekend in spite of his disastrous economic policies and Putin holding onto power like a (rat-trapped) rat on cheese despite Russia’s futile war on Ukraine). Wanna-be’s like Luxon, Peters and Seymour in NZ seem to believe that their best bet is to copy at least some aspects of the Culture Wars strategy and adapt them to Aotearoa’s particular circumstances in the run up to this year’s general election. Given the media attention devoted to co-governance, transgender rights (or better said, their mere presence), vaccinations and the use of Te Reo in public discourse, there may in fact be grounds for traction in that angle of approach. That makes it more imperative that people push back at the introduction of retrograde ideological arguments in the NZ context. They are largely not from here and have no place in Aotearoa.

The pushback is necessary for a simple reason. Culture Wars work as a socio-political strategy because they are based on a dirty little secret: that fear is a great perception and behaviour modifier. Culture warriors traffic in the promotion of fear, both real and imagined, rational and irrational. This fear is of targeted “others,” those who can be readily identified and easily scapegoated while also be made into seemingly malevolent Leviathans who must be struck back by common, sensible, “traditional values”-holding people–the silent majority, as it were. Although it is helpful to the Culture Was projects if the “others” look different, worship different Gods, have different customary practices or engage in non-heteronormative sexual behaviour, it matters less what the “others” actually do than that they are identified as threats to traditional values and mores. The use of disinformation and misinformation is helpful in this regard because fear is a tool whether the basis for it is true or not–and it is most often not true or grounded in reality. What matters is achieving the objective, not the truth. The objective, in turn, is to restore a previous societal status quo in the face of pressures to make it more equitable, inclusive and responsive to the needs of those marginalised.and voiceless under the “traditional” scheme of things.

Complacency is the ally of the Culture Warriors because silence allows them to megaphone their messages of fear and hate through corporate and social media unimpeded by fact checkers, truth-speakers or coherent ripostes. Decent people may believe that Culture Wars are just a side-circus show that does not in fact distract from bread and butter and other serious issues of the day when people make their political and social preference choices. But as the likes of Brian Tamaki and various conservative media talking heads have shown, they do in fact have an impact on public perceptions when not challenged by more tolerant and open-minded arguments. Their fear-mongering gains ground in the measure that complacency cedes them rhetorical space in the pubic discourse.

All of which is to say that although there may be considerable distance in practice between Argentine (or Chilean or Guatemalan or Salvadorean, etc.) state terrorism and the Culture Wars in contemporary democracies, they are on a continuum where fear (manufactured or real) is exploited for political and social advantage above and beyond the economic projects that may underpin them. As Bernard de Voto noted (paraphrased here), “a person’s eyes and ears and the fulcrum of his/her judgement supplies his/her capability for action.” The fulcrum of fear is made up of orchestrated “Othering” in which contending perceptions of norms, mores and acceptable behaviours, that is, the conflict between between traditional and “progressive” values, is focused on particular subjects and groups. The purpose of Culture Wars is to warp the ideological fulcrum on which social consensus rests in order to obtain political, social and often material advantage whether it be based in the truth or not.

As a bottom line culture warriors play dirty with the truth just as much as the Argentine Dirty War ignored international norms and strictures against the torture and killing of civilians. Much like the logic of the “Proceso” when defending its actions, the ends of the culture warrior justifiy the means, and in a world in which the value of tradition is increasingly under question and often challenge, warping of the ideological fulcrum in order to promote manipulable fear in the body politic is just as useful as the pliers, branding irons, cow-prods and battery clamps used by the Latin American torturers of yore.

To which I say now as I said back then, mutatis mutandis: “Nunca Mas!”

PS: For those who may be interested in the essay linked to above, please email me (pablo@kiwipolitico.com) and I will send you a copy of the entire essay as an attachment in my reply.

A Note of Caution.

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The repeal of Roe vs Wade by the US Supreme Court is part of a broader “New Conservative” agenda financed by reactionary billionaires like Peter Thiel, Elon Mush, the Kochs and Murdochs (and others), organised by agitators like Steve Bannon and Rodger Stone and legally weaponised by Conservative (often Catholic) judges who are Federalist Society members. The agenda, as Clarence Thomas openly (but partially) stated, is to roll back the rights of women, ethnic and sexual minorities as part of an attempt to re-impose a heteronormative patriarchal Judeo-Christian social order in the US.

Worse, the influence of these forces radiates outwards from the US into places like NZ, where the rhetoric, tactics and funding of rightwing groups increasingly mirrors that of their US counterparts. Although NZ is not as institutionally fragile as the US, such foreign influences are corrosive of basic NZ social values because of their illiberal and inegalitarian beliefs. In fact, they are deliberately seditious in nature and subversive in intent. Thus, if we worry about the impact of PRC influence operations in Aotearoa, then we need to worry equally about these.

In fact, of the two types of foreign interference, the New Conservative threat is more immediate and prone to inciting anti-State and sectarian violence. Having now been established in NZ under the mantle of anti-vax/mask/mandate/”free speech” resistance, it is the 5th Column that needs the most scrutiny by our security authorities.

Media Link: AVFA on the Open Source Intelligence War.

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I have been busy with other projects so have not been posting as much as I would like. Hence the turn to linking to episodes from this season ‘s “A View from Afar” podcast with Selwyn Manning (this is season 3, episode 8). In the month since the Russians invaded Ukraine we have dedicated our shows to various aspects of the war. We continue that theme this week by using as a “hook” the news that New Zealand is sending 7 signals intelligence specialists to London and Brussels to assist NATO with its efforts to supply Ukraine with actionable real time signals and technical intelligence in its fight against the invaders. We take that a step further by discussing the advent of open source intelligence collection and analysis as not only the work of private commercial ventures and interested individuals and scholars, but as a crowd sourcing effort that is in tis case being encouraged and channeled by the Ukrainian government and military to help tip the conflict scales in its favour.

We also discuss the geopolitical reasons why NZ decided to make the move when it arguably has no dog directly involved in the fight. It turns out that it does.

Russia-Ukraine, round 3: the military and sanctions fronts.

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Continuing our focus on the Russian-Ukrainian crisis, Selwyn Manning and I used this week’s “A View from Afar” podcast to examine the state of play on the battlefield and with regard to the sanctions regime being built against Russia. There is cause for both alarm and optimism.

Chinese influence and American hate diffusion.

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Over the last decade concerns have been raised about Chinese “influence operations” in NZ and elsewhere. Run by CCP-controlled “United Front” organisations, influence operations are designed to promote PRC interests and pro-PRC views within the economic and political elites of the targeted country as well as Chinese diaspora communities. The means of doing so is transactional and convertible by cash. United Front organisations put money and operatives into the local political system exploiting loopholes or laxities in political finance laws and candidate selection processes, and buy majority ownership of or board membership in strategically placed local firms. This greases the skids for more “Chinese-friendly” perspectives in economic and political decision-making circles.

In parallel, local Chinese language media (both Mandarin and Cantonese) are purchased and their editorial orientation turned towards the CCP party line. This ensures that dissenting opinions are eliminated from outlets that cater to newer Chinese language immigrants, something that, for example, is evident in the coverage of Hong Kong over the last few years. Along with outright intimidation campaigns directed at critics, dissidents and so-called malcontents, this ensures that what is presented to local native and expat populations about China is what the CCP wants it to be. With large scale (now temporarily suspended due to Covid restrictions) immigration of CCP-approved or affiliated mainlanders on student and business visas and the emergence of ethnic Chinese lobbying groups, this ensures that pro-PRC narratives come to dominate how it is spoken about in targeted countries.

The practical goal is to present homogenous and uniform pro-CCP views among expat communities and to re-orient local elite perspectives and material interests towards a more China-friendly position, both in terms of international affairs as well as Chinese domestic politics. The broader strategy is to use the “Achilles Heel” of liberal democracy–freedoms of expression, association and movement–to subvert democratic societies from within. The approach is top-down and largely elite-focused, but has trickle down effects throughout the targeted society. Most importantly, it works. One only has to look at the wedding of NZ political and economic elite interests to those of Chinese agents and entities to understand why. Think Don Brash, John Key and Jenny Shipley as poster children for that type of unholy union, but Labour has, shall we say, some baggage of its own in this regard.

However, there is another malign foreign influence operating in NZ as well as places like Brazil and Italy. It arrives as a type of cultural or ideological diffusion and it is propagated by US-based non-state political actors like Steve Bannon and his Counterspin media channel as well as the Qanon conspiracy network, Alex Jones and Infowars plus assorted other alt-Right and neo-fascist outlets channeling anti-government and anti- “Deep State” views of the likes of the Proud Boys, Oathkeepers and Three Percenters. Rather than the top-down and elite-centric approach adopted by Chinese influence operators, US cultural-ideological diffusers use “alternative media,” direct marketing (such as by distributing leaflets and cold calling with false information) and social media (including using political blogs, fake websites, plus trolls and bots on large platforms) to exploit pre-existing social fault lines and amplify newer divisions in a targeted society. In doing so they copy and adapt Russian (and now Chinese) psychological operations models of disinformation, misinformation and false-flagging. They prey on gullibility, ignorance and/or hate and their currency is rage: rage born of frustration with life opportunities or personal grievance; rage against institutions and processes (i.e. the “system”), rage against past injustices and/or modern offences or slights; rage against assorted ‘others” challenging status and privilege; outrage at offences big and small–the sources of rage are both individual and collective and with enough coaching and channeling can be marshalled into a powerful force for good or evil. Cultural-Ideological diffusers such as Bannon travel on the dark side.

The approach is bottom-up and grassroots in orientation, and works along what Gramsci called the trenches of civil society to push a counter-hegemonic notion of “good sense” against the hegemonic conception of “common sense” purveyed by the mainstream (elite-controlled) media. These trenches include social movements as well as social institutions in which historical and contemporary grievances can be combined into a civil resistance front.

In the contemporary NZ context, that means uniting anti-vaccination/mask/lockdown sentiment with anti-tax, anti-environmental, anti-1080, Christian conservative, libertarian, gun-rights and assorted other rightwing views as well as outliers like Maori sovereignty proponents. To cultivate grassroots resistance it uses local activists as well as “Astroturf” entities such as the purportedly farmer-led group known as the “Groundswell Movement,” which in fact is a creation of the urban rightwing (and National Party-aligned) Taxpayers Union. The rhetoric of cultural-ideological diffusion protests is imported to a large extent and at times seemingly at odds with local issues: witness the proliferation of Trump and MAGA-supportive references amongst current anti-government demonstrators. More worryingly, unlike most of the NZ protest movements of the past, the rhetoric and actions of local protestors influenced by cultural-ideological US agitators is tinged with overt hints of violent punishment, retribution and revenge against the government, “liberals,” and even the mainstream media (which if anything has shown itself to be largely uncritical and mild Fourth Estate that is mainly interested in generating clicks or viewership based on controversies-of-the-day and scandal). References to NZ authorities as Nazis deserving of Nuremburg-style trials lend an ominous tone to the recent exercises in civil rights, to which can be added the open displays of racist, misogynist and neo-fascist sentiment among those involved. That may be a more “natural” form of discourse for a deeply polarised country like the US with a long record of political violence, but it has no organic roots in NZ’s otherwise vigorous culture of civil disobedience and public protest.

Less the smorgasbord approach to forming anti-government movements seem hopeless as a political strategy or praxis (and hence dismissible), the key to its success is to use cultural-ideological diffusion tactics to create a temporary coalition of convenience, not a long-term alliance. It’s immediate purpose is to sabotage the government from without, not undermine it from within. It uses contemporary political conflicts such as the debate about pandemic mitigation to sow social and political division while exploring the same Achilles Heel as do the Chinese influence operators (the freedoms of speech and protest in particular). Ultimately, its long-term end is similar: to undermine public faith in the liberal democratic system as given in order to impose a more authoritarian order of some sort. But for the time being, the focus is on the short-term: sow unrest, promote sedition and usurp authority using social media to import US-sourced cultural-ideological framing of “wedge” issues in order to do so.

Gramsci of course wrote thinking about Left political praxis in Mussolini’s Italy, so there is a certain irony in the adoption of his thought by the likes of Steve Bannon. But that is part of why Bannon is an evil genius: he knows what works and does not care from where good strategic ideas come from.

Not surprisingly local security “experts” have jumped up to state the obvious that things might get violent if the anti-government rhetoric continues to escalate along the lines mentioned above. Raising public consciousness of this possibility is a good thing. More helpfully, the NZ intelligence community has warned that a terrorist attack is possible within a year or so and that it will likely come in the form of a “lone wolf” emerging out of the anti-vaxx/mask/lockdown movement (although the process of radicalisation and likely profile of such an individual has not been specified). The media is covering itself as a target of extremists because some of its members have been threatened by anti-government bullies, and politicians, with good reason, are increasingly concerned about their security given the vitriol directed at (some of) them. While it is laudable to focus attention on the security threat angle implicit in recent protests, a deeper understanding of the methodology and mechanics of cross-border non-State cultural-ideological diffusion is in order, especially when it is subversive in intent. Unless one understands what the likes of Bannon want to do when directing their malevolent gaze on Aotearoa and who are the most susceptible to the entreaties of their perverse siren song, then all that can be done is to react to rather than pre-empt whatever harm is headed our way.

Our security authorities need to be cognisant of this fact, but as a stable and largely peaceful society, so do we.

Random Retweets: Pandemic mitigation.

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Introduction.

I have recently seen a trend whereby people turn their twitter ruminations into op eds and even semi-scholarly essays such as those featured on Spinoff, Patreon or The Conversation. It makes sense to develop ideas from threads and maximise publication opportunities in the process, especially for academics operating in a clickbait environment that has now crept into scholarly journals. I am not immune from the thread-to-essay temptation, although I have tended to do that on my work page and stick to subjects more pertinent to my work because the twitter account I use is a business rather than personal one.

With that in mind and because I have not posted here for a while, I thought it opportune to edit and repurpose some twitter thoughts that I have shared on the subject of what might be called the security politics of Covid mitigation in New Zealand. Below I have selected, cut and pasted some salient edited tweets along that analytic line.

Security aspects of pandemic politics.

There are traditional national security threats like armed physical attack by external/internal enemies. There are non-traditional national security threats like rising sea levels and disasters. Anti-vaxxers are a non-traditional national security threat that must be confronted.

Social media is where state and non-state actors (criminal organisations, extremist groups) link with local agitators in order to combine resources for common purpose. Viral dis-/misinformation and influence campaigns designed to socially destabilise and politically undermine public faith in and support for liberal democracies like NZ are an example of such hand-in-glove collaboration. If left unchecked it can lead to mass public disorder even when seemingly disorganised (e.g. by using “leaderless resistance” tactics). This growing “intermestic” or “glocal” threat needs to be prioritised by the NZ intel community because otherwise social cohesion is at risk. On-line seditious saboteurs must be identified, uncovered and confronted ASAP. That includes “outing” the foreign-local nexus, to include state and non-state actor connections.

If people are going to complain about Chinese influence operations in NZ, then they would do good to complain about US alt-Right/QAnon influence operations in NZ as well. Especially when the latter is manifested in the streets as anti-vac/anti-mask protests. The difference between them? PRC influence operations attempt to alter the NZ political system from within. US alt-Right/QAnon influence operations seek to subvert it from without. Both are authoritarian threats to NZ’s liberal democracy.

In the war against a mutating virus initially of foreign origin NZ has a 5th column: anti-vax/maskers, religious charlatans, Deep State and other conspiracy theorists, economic maximisers, venal/opportunistic politicians, disinformation peddlers and various selfish/stupid jerks. Their subversion of a remarkably effective pandemic mitigation effort should be repudiated and sanctioned as strongly as the law permits. Zero tolerance of what are basically traitors to the community is now a practical necessity (along with a 90% vaccination rate). Plus, as a US-NZ dual citizen who had his NZ citizenship application opposed by some hater, I would like to know who let in the rightwing Yank nutters now fomenting unrest over masks/vaxes/lockdowns/mandates etc. They clearly do not meet the good character test.

A counter-terrorism axiom is that the more remote the chances of achieving an ideological goal, the more heinous will be the terrorist act. Anti-vax and conspiracy theorists using Nazi/holocaust analogies to subvert democratic pandemic mitigation strategies are akin to that.

Long-term community well-being requires commitment to collective responsibility and acceptance of individual inconvenience in the face of a serious public health threat. It is part of the democratic social contract and should not be usurped for partisan or personal gain. Elephant in the room: when cultural mores contradict and undermine public health scientific advice but for political reasons cannot be identified as such. If true, partisan-focused approaches to Covid is not just an Opposition sin. The virus does not see culture or tradition. Anti-vax/mask views are no excuse to violate public health orders. Likewise economic interest, leisure pursuits, religious or secular beliefs no matter how deeply held. Ergo, cultural practice cannot override the public good. Collective responsibility is a democratic obligation.

Those that set the terms of debate tend to win the debate. In politics, those that frame the narrative on a subject, tend to win the debates about it. By announcing a “Freedom Day” the govt has conceded the debate about pandemic mitigation. The issue is not about human freedom. It is about managing public health risk in pursuit of the common good. Using “freedom” rhetoric injects ideology into what should be an objective debate about prudent lockdown levels given uneven vaccination rates, compliance concerns, mental health and economic issues. Bad move.