Posts Tagged ‘Facebook’

The GC: is this what we’ve come to admire?

datePosted on 10:59, May 4th, 2012 by Lew

After some consideration of my sanity, I watched the first episode of The GC. It was more or less as I expected. I’ll probably never watch another minute of it, but it’s not a show for me. Nor is it a show for all those other high- and middlebrow honkeys (including Mike Hosking, TV reviewers, and 10,000 Facebookers) who are wringing hands and clutching pearls about how it’s empty trash that glorifies superficial extravagance and shallow excess at the expense of what is “real” or “authentic”, how it’s exploitative and demeaning to Māori, or whatever.

There’s some merit in these critiques, and in the complaints about NZ On Air funding, which it seems to have been allocated to a slightly different show than what ended up actually getting made. But ultimately I don’t think it matters. The GC tells us important things, not only about the beaches, bods and booze society it portrays, but the society from which its participants originated. The most legitimate object of critique is not the show, or its cast, but the system that makes such a bizarre phenomenon not only viable, but compelling.

Always bound to be something. Don’t matter if it’s good or not. Mama always said, “finish your kai. Don’t be fussy!”

Tame (pronounced “Tommy”) was talking about aunties, but the statement expresses the main reason many young Māori leave school and go to The GC and places like it in the first place: because they’re places where there always is bound to be something that’s better than nothing; you take your opportunities as they come up, and eventually you’ll be ka pai. Aotearoa, for many young Māori, is not such a place: the release of employment data showing that Māori unemployment is twice the national average will be no news to anyone who’s been paying attention, and the trans-Tasman wage disparity for those who are employed remains broad. If a kid like Tame can roll like a wideboy property investor on a scaffolder’s coin in The GC, and the counterfactual is minimum wage, gangs and prison back home in Timberlea, why not? As Annabelle Lee-Harris, a producer for Māori Television’s Native Affairs, said on Twitter:

Stay in NZ with the other 83 k unemployed youth or go to the GC where everyone has $ and lives in bikinis? Seems like a no brainer #TheGC … You can’t deny Maori have a far better quality of life on #TheGC. It may seem shallow but actually their kids aint gonna get glue ear etc.

Returning to the question: is this what we, as a society, have come to admire? The answer is yes; this is the neoliberal reality in which we all live. The truth is we always did admire it; it’s only the nouveau-riche cosmetics we cringe at. When our hereditary nobles and “real” celebrities live their extravagant, idiotic lives in public we celebrate them. When a bunch of brown kids do it, all of a sudden they’re an embarrassment; they’re abandoning their heritage, dishonouring their ancestors, should get real jobs and get back in their place.

But it’s all very well for snooty middle-class (and, I suspect, largely middle-aged) white folks to peer down their noses and mutter about how much of a shame it is. It’s easy to do when you’ve got options, mobility and capital (both financial and social). It’s easy to do when you’re not forced to choose between keeping your ahi kā burning, staying with your people and trying to preserve (or find) your place in society on the one hand, and earning a decent wage and staying out of prison on the other. It’s all very well to mythologise and romanticise Māori as a noble people, beyond wealth, if you don’t have to live their reality. And the Māori reality is not static. NZ On Air funding was sought and granted to examine aspects of the contemporary Māori reality. If you look beyond the caricature, the phenomenon examined by The GC is an aspect of the contemporary Māori reality. This goes some way to mitigating the criticism. Former TVNZ CEO Rick Ellis was completely serious (if wrong) when he cited Police Ten-7 as a legitimate portrayal of Māori on TV; there are few outside the niche market occupied by Maori Television, and like the shows on that underrated network The GC at least has the benefit of being made by, for and starring Māori. You don’t have to be very cynical to conclude that there’s a racial motive, however unconscious, behind calls for The GC to be cancelled and its funding redirected to saving TVNZ7, which Paul Casserly recently called “Pākehā TV“.

Maybe the “I’ve got mine” flight to material wealth is simply neoliberalism dragging people away from their values and further into its clutches, but at some point it stops mattering. Māori have had enough generations of being told to be patient, to make do, to play nice and they’ll get what’s good for them. Those who do the telling are are far from impartial. How long are Māori supposed to wait for the Pākehā justice system to make things right, to repair the alienation and dysfunction and reverse the discrimination that still affects them? And even when the system does finally deliver, it’s no sure thing: emerging Māori business leaders are mocked as fools when their ventures fail and abused as fat-cat tribal oligarchs when they succeed. As far as Pākehā society is concerned, Māori can do very little right, so the only surprise about the Mozzie phenomenon is that there are still so many young Māori who haven’t given up waiting for the NZ system to work, and set about making the Australian one work for them. We expect them to act in their own self-interest, and we construct economic and political mechanisms to that end. This is our system, not theirs: if you don’t like their rational responses, don’t blame them: blame yourself, and your part in making it so.


A boycott is not a ban

datePosted on 11:01, June 30th, 2011 by Lew

Just a brief comment on the Facebook-originated boycott of the Ian Wishart & Macsyna King book Breaking Silence.

A bunch of private individuals, however coordinated, choosing to publicly signal their intention to not patronise outlets which choose to sell a particular book is not a ban in any meaningful sense. You could (and no doubt Wishart will) try to parlay it into something like “de facto ban” or “virtual ban”, but it’s nothing of the sort. Even if major chain and independent bookstores decide against stocking the book, it’s not a ban — they are perfectly free to make whatever commercial decisions they feel like, and in this regard the signal provided to them by a Facebook group is potentially useful. It’s not a “ban” until the state applies its coercive authority to prevent the book’s dissemination, and there is absolutely no suggestion of this happening. The boycott, at present, is nothing more than a civil society movement: a large number of people have apparently decided that the book is (or will probably be) repugnant enough to their values that they will not support its distribution. That’s what you get in a free society. There are a lot of idiots making analogies to the Nazis and book-burning; these people need a serious dose of perspective.

I think the Facebook group’s judgement that the book will be repugnant to them is a fair one. I do not support the boycott, but I wouldn’t buy the book. I’ve read a lot of material I disagree with — Rand, Stalin, Irving from the “war fiction” section, and Kiwiblog comments for example — but it has to be worth my time. I wouldn’t read this book because I don’t think it would be worth my time, not because I find it repugnant. But I can see how this sort of book would be anathema to many people, given the nature of the case, given Macsyna King’s perceived truculence during the investigation, and given Wishart’s well-established reputation as an exploitative, delusional hack.

That having been said, I think the decision by ‘popular’ bookstores to not stock the book is misguided. It’s fair enough for the independent stores — Unity and such — who have a reputation for quality to maintain, but I think it’s an overreaction for the lowest-common-denominator chains to presume that a Facebook group could substantively harm their brands. “Book” people — people who buy lots of books — in general don’t approve of banning or boycotting books, however stupid they might be. I’ll bet there aren’t many such people in that Facebook group.

But it looks like the boycott is going ahead. And that raises an interesting question. People will still be able to buy the book if they want — Wishart can sell it online or whatever. But if his stated motivation that he’s not in it for the money but just wants to “break the silence” is true, then why doesn’t he make it available for free online?


Drifting toward a surveillance culture

datePosted on 10:27, July 9th, 2009 by Lew

As a propaganda geek, I’m concerned (some might say paranoid) about surveillance and its growing use as a means of social control, or as a tool to gather information used to justify and enact other social control mechanisms. Surveillance is the flipside of propaganda, and propaganda systems of social control can’t function properly without the feedback which surveillance provides; effectively, without surveillance, the controller is blind. This encompasses both the hard kind (cameras, enforced ID checking, enhanced search and detention rights) and the soft kind (data mining and data matching, consumer profiling, and so on). For this reason I don’t have a Facebook account, or a Fly Buys card, and I don’t use my gmail account for anything much other than website registrations as a spamtrap; and everything into or out of my webserver in Texas is encrypted. Although since they decided that registration wasn’t mandatory I do have a Snapper card (I wrote about potential surveillance problems with Snapper a bit over a year ago). I feed it with cash. Note: I’m not paranoid about hiding my identity; I’m paranoid about what other information might be matched to it and how an interested party might use that information to target me for use as part of their agenda.

Anyway. Surveillance is becoming increasingly ubiquitous, as people trade off privacy against security, but the problem is that the trade-off is implicitly framed as a matter of who you choose to trust – the ‘crims’ (those with something to hide and therefore something to fear), or those who maintain that security (and who necessarily have greater powers to put that information to use).

I’m working on a project at present which involves reviewing a great deal of media coverage about antisocial behaviour in Western Australia, and surveillance appears widely regarded as the key to cracking the (apparently endemic) problems they have over there. These include:

  • Cameras in streets, cameras in parking lots, cameras on nightclub doors; cameras above dance floors, cameras everywhere, in many cases mandated by liquor licensing regulators
  • Rights for police and other authorities to access footage in real time
  • Fingerprint scanners on club doors
  • The requirement to ‘sign in’ to clubs by giving over your ID as a condition of entry
  • Systems by which one club can (must? not sure about this) immediately share its patron database with other clubs in the area, so if a patron is ejected from one club they are barred from them all
  • Powers for police and licensing regulators to ban ‘problem patrons’ from every single licensed premise in the state for a period of up to five years, without them having been found guilty of any offence

ID cards have worked well in Europe beforeFrankly, it’d be enough to put me off going to the pub. The culture there has become so accepting of surveillance that this is generally unquestioned by those in authority, and the electorate demands nothing more of its representatives. Perhaps even worse is the UK, whose national ID card scheme was the subject of an excellent but unsuccessful counter-propaganda campaign.

While we have some surveillance cameras (most notably in Queen Street and central Christchurch) and a reliance on RFIDs (in passports, for instance), and we have a police culture of aggressive surveillance and with strong authoritarian tendencies, things aren’t so bad in New Zealand. So it is with some dismay that I read yesterday’s op-ed by Chapman Tripp solicitors Simon Peart and Richard May on the NZ Herald website which warns of the alarming powers of surveillance and social control which could be exercised by regulatory bodies including the Commerce Commission, the Reserve Bank (!) and MAF under the newly (and quietly)-introduced Search and Surveillance Bill. They really are quite alarming – the right to covertly surveil ordinary citizens in their own homes, the extention of enforcement powers normally the preserve of the police to other regulatory bodies, the right to infiltrate and surveil computer networks and to secure premises against their legitimate owners, and, frighteningly, the nullification of legal privilege in some communications. Read the article. Read the bill if you can spare the time (it’s 196 exhausting and obfuscatory pages).

As I said, this comes down to trust. The problem is that, even though I generally trust governments, I don’t trust their regulatory and social control agencies which are not subject to electoral veto. That’s the problem with this bill – it seeks to remove the matters of surveillance and investigation from the political sphere where it belongs and create a new surveillance culture norm in NZ.

Edit: I have somehow missed the Gordon Campbell’s excellent piece on the same topic. Read that, too.