Posts Tagged ‘neoliberalism’
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.
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.
Maybe the outrage expressed by David and others of his ilk is somewhat justified. This is not a grey, respectful, nominally-neutral sort of a work; it’s an impassioned and at times ideological work of advocacy arguing that New Zealand society, and in particular its governments, ought to be ashamed at the circumstances many of our children live in, and a significant portion of that burden of shame can be directly linked to the policies of National governments. It airs four days before the general election. The Labour and Green parties bought lots of advertising during it.
So if David or anyone else wants to bring a BSA complaint against the broadcaster, or — as David implies by calling it a “free hour” for Labour — if he wants to complain to the Electoral Commission that the documentary should have included an authorisation statement as a campaign advertisement, then I think they should do so. Fair enough, if they can make something stick.
But consider the response: a documentary about child poverty, covering the appalling housing, health and nutritional outcomes borne by children in our society, and the immediate response is to launch a ideological defence of the National party and deride the work as nothing but partisan propaganda. But an interview Bruce gave to Glenn Williams (aka Wammo) yesterday, before the screening, contained the following exchange:
Yeah, it’s election week, and yeah, Labour are emphasising their poverty alleviation focus on the back of this documentary. But I haven’t heard a peep out of National about what they plan to do about the problems since it aired. Isn’t it more telling that National and its proxies immediately and reflexively go on the defensive, rather than acknowledging the problems of child poverty and renewing its commitment to resolving them? As Bruce makes clear to anyone who actually watches the film, the root cause is a bipartisan commitment to trickle-down neoliberalism over the past 30 years, and indeed, the illness and malnutrition that affects these children did not happen in the past three years; these were problems under the last Labour government as well.
But National are the government now, and their defensiveness, I think, signals that they know they bear some responsibility for child poverty. And yet they’re apparently not willing to do much about it, beyond the tired old saw of “a rising tide lifts all boats”, and announcements that they will further constrict the welfare state to force the parents of these sick children to seek jobs that aren’t there. (And yes; National bought time during the documentary as well: the “cracking down on benefit fraud” ad was a particularly cynical form of irony.)
They’d rather whinge about media bias and electioneering, casting themselves as victims, than concede the problem and tell us what they plan to do about the victims of their policies. That’s what I call impoverished.
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:
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?