Posts Tagged ‘racism’
As I watched various labour conflicts over the past few months, then took in accounts of greed-mongering of various types (the wheel-clamping rort being the latest), I set to wondering if things have turned mean in NZ. I tend to think so, and believe a lot of it has to do with National’s presence in government as well as the increasing stratification of NZ society–something National’s policies tend to exacerbate. Some of this collusion is obvious, such as changes to labour laws that strip worker’s of collective rights while enhancing employer prerogatives when hiring and firing (under the banner of so-called “flexibility”). Some is less so, such as in the “look the other way” approach to the conditions that led to the Pike River and Rena disasters and the hands-off government reaction to them. But the trend towards meanness began well before National returned to government in 2008 even if it has gotten worse under it.
It strikes me that the syllogism involved goes something like this: increased employment precariousness born of economic recession in climates of market austerity premised on cost-cutting in both the public and private sectors leads to increased anxiety, then desperation amongst the salaried classes as their life opportunities narrow. In the measure that collective means of defense and redress are also pared down and stripped of legal cover, agency takes precedence over principal to the point that individual rank and file interests are sacrificed in favor of continued union bureaucratic presence (however diminished) in those economic sectors that remain at least partially organized. In the measure that workers realize that their agents have adopted the “iron law of oligarchy” where bureaucratic self-interest and survival becomes the primary objective to which rank and file interests must be subordinated, notions of collective solidarity are abandoned in favor of individual self-interest. Since this is the dominant ethos at play in unorganized sectors of the economy and amongst the managerial and financial elites, the move to survivalist alienation becomes endemic (and indeed pandemic, if we include the fact that immigrants are socialized into the culture of meanness, thereby propagating the “disease” beyond its original culture). The original agents of transmission, in any case, would appear to be the market ideologues who have metastasized into the managerial elites of the present day.
When survivalist alienation becomes endemic, cultural, ethnic, religious and other forms of ascriptive categorization are used to justify the “me first” approach to social intercourse. Until then people may just be bitter. But this is the point when things turn mean.
I could be wrong and this has always been the case in NZ. My impressions are formed since 1997, so perhaps what existed before was indeed a land of milk and honey. But it seems to me, beyond the inter-generational inevitability of the trend towards hyper-individualism there lay a number of accelerants that have made things worse in the last ten years.
A short while ago we were treated to the spectacle of a Royal Westminster wedding, a royal tour of Canada and the US, then another lesser royal wedding. The UK and colonial media went crazy with 24/7 coverage of the fairy tale personae involved, and the image conveyed was of stability and continuity in British foundational politics. All was well in the Realm.
In the months since the first royal celebration things have grown dimmer. There is the hacking scandal in which politicians and the police appear to be complicit in the illegal tapping of private information by media corporations (primarily but not exclusively Murdoch-owned assets). Added to this sign of elite criminal coziness, now there is a police shooting followed by wildcat riots that represent criminal opportunism rather than outrage about the death itself. The UK media are swamped with reporters, police spokespersons and politicians all chanting in unison about the “mindless thuggery” and criminality of the youth who are widening the scope of violence beyond Tottenham and London itself.
The official emphasis on criminality cannot hide a number of things that depict a reality that s a far cry from royal bliss. The youth involved, while criminally opportunistic in their looting and vandalism, are a mix of ethnicities, but all seeming of working class or unemployed status (On TV I actually saw some young Hassidic Jews amongst the rioters in Tottenham). Some may have participated in earlier demonstrations and rioting about restrictions on access to higher education and the cost of basic services. They appear to be coordinated–in yet another tweeter and smart phone fashion–enough to stay a step ahead of the thinly stretched British Police. The fire service is not attending to full alarm fires because of fears for their security and the Police cannot predict when the next smash, burn and grab will happen. The mob is ahead of the Man, and the mob is angry.
So far the British government has declined to send in the army even though suggestions have been made that they have very robust anti-riot capabilities in Northern Ireland. The language used to justify that non-action is precious: the government states that it does not deploy such hard assets on British soil. So the riot police in London chase rioters using shields, helmets, horses and batons while the British Army uses armoured personnel carriers, water cannon trucks and live ammunition to keep the peace in Belfast and beyond. Some Imperial habits are hard to break, even though the Empire is long gone and its post-colonial consequences have come home to roost in the capital itself.
The hard fact is that the criminality of the rioters is a political act whether or not those involved or the government and corporate media would like to admit it. At a time when the PM, Police Commissioner, Mayor of London, and assorted other leading officials were on vacation in places like Ibiza, Tuscany and Milos, the youth now on riotous display swelter in the housing estates where unemployment, racial separatism, ethnic conflict and everyday economic insecurity are rife. Like their counterparts in any number of less developed countries, they can see up close the material lifestyles and commodity consumption of the royals, celebrities, sportsmen and corporate elites, but do not have (and likely will never have) the means of access to them. Worse yet, they live in a world where the institutional framework is stacked against them, leading to the violent turn inwards when the opportunity presents itself. The Police response is to ask parents to lock up their children.
Be it Marx, Luxemburg, Lenin, Guevara, Marighella, Ayman al-Zawahari, or Muqtada al-Sadr, revolutionaries understand the potential of the criminal mass engaged in collective violence. Lumpenproletarians are the street vanguard who, however unconsciously, help to bring social contradictions to a head and expose the weakness of the elite response and the inherent fragility (sclerosis?) of the status quo as a whole. Where instigated or abetted by politically conscious cadres (and there is some evidence of this at play here), their actions are designed to accelerate the organic crisis of the State, in which economic, social and political cleavages overlap and congeal into compound fractures not resolvable by force, reform-mongering or after-the-fact piecemeal pacification. Given the ongoing repercussions of the 2008 recession and the increasingly global debt crisis, and no matter how they are disguised by ethnic and religious division, the structural foundations for a larger class war in the UK may be fixing in place.
This does not mean that the British government will not be able to quell the disturbances this time around. But what these riots may be is a dress rehearsal for more to come, perhaps in conjunction with the Olympics next year, where militant planners accelerate the pace, focus and intensity of mass collective violence at a time when the British elite are exposed to global scrutiny and their security resources are already working at full capacity. That raises the issue of whether the official approach to rioters will shift to the more lethal Northern Irish “solution” set, and whether those charged with adopting a more lethal approach will have the ideological conviction to respond in such a way to the actions of fellow citizens rather than foreigners (I note that it will be possible for the official narrative to scapegoat “outsiders” drawn from minority ethnic communities that hold non-Western beliefs, but even that may fail to overcome foot soldier or beat police reluctance to turn their weapons on their own).
In any event, we should see the riots for what they really are: an expression of mass subordinate discontent and disaffection, the product of profound alienation, expressed through collective criminal violence operating in seemingly opportunistic and decentralised fashion in the face of official incompetence or lack of will. That, by most reasoning, is a good sign of a pre-revolutionary situation, one that has the potential to become more of an existential threat to the status quo should tactical guidance and coherent ideological justification be given to it. After all, if what we are experiencing is a crisis of capitalism in the liberal democratic world, then it was only a matter of time before superstructural conditions and precipitating events would combine into a violent rejection of the system as given in countries in which the societal contradictions were most apparent. Be it in Greece, in France, in Spain or now in the UK, should these contradictions continue to fester and combine, it will not be Tea Party-type clones that will lead the insurrectionary charge, nor will they be as polite.
PS: Before Red Dave and other ideologically militant readers opine that I am belatedly joining their ranks, let me state that I do not see this as the beginning of a global revolution or necessarily of one in the UK. It is a pre-revolutionary moment, which means that the UK government still has the ability to engage in divide-and-conquer, selective application of force and reform-mongering tactics (along the lines I mentioned with regard to the Arab uprisings in an earlier post dedicated to them). There is a fair bit of ground to cover before the Arab Spring gives way to a Red European summer.
Posted on 20:37, July 12th, 2011 by Lew
Dear ACT Party Leaders,
As you may know, I was brought up in Wanganui, and keep an eye on events there. So it was with great interest that I received the below letter, published in the Wanganui Chronicle on 8 July 2011.
ACT’s announcement of the second ‘Don’ in the ‘Don and John’ lineup today was well-received, and if I may be so bold as to say so, I think the author of this letter also has a lot to bring to their table. I quote it in full:
I believe Mr Brougham’s Qualifications for Candidacy are Strongly Evident in this Letter. It provides a striking yet unconventional Insight into New Zealand history, weaving back together the varied strands of the rich Tapestry of our origins which Revisonist Historians who hate their own Culture have spent hundreds of years unpicking. In particular, he illustrates comprehensively how Maori, far from being Indigenous, were simply the first wave of Hostile Asian Immigrants to these fair shores. He shows due respect for our Noble Celtic Elders, who were clearly Men who thought like Men, and he recognises their manifest superiority over the Maori, in Warfare, Navigation, Art, and undoubtedly in other Fields as well. Despite his modest claim to not being an Expert, he is clearly Learned, but this does not prevent him Sharing his bountiful wisdom with others, as Readers can see by his patient Explanation of what a ‘birlinn’ is.
Furthermore, Mr Brougham has confirmed himself to be of Sound Mind regarding other crucial policy topics of our Time — protesting strongly against the ‘h’ being forced into ‘Wanganui’ by those same forces of Revisionism, and against the Emissions Trading Scam, by supporting the Endeavours of that noble veteran of the ACT ranks, Muriel Newman — herself also a believer in the undeniable Truth of New Zealand’s Celtic Settlement, and who herself certainly thinks like a Man.
Moreover, Mr Brougham already has more than a Decade’s political experience, having stood under the mighty Equal Rights banner in local body Elections, and for the OneNZ Party (a Sister to the redoubtable One Nation party in Australia) at the National Level. Indeed, while the 0.67% of the Vote he received in the 2005 General Election is unjustly low, it is similar to what the ACT Party is presently polling.
As one final thing, everyone knows that to succeed in politics you need a strong Hand. With the unfortunate departure of John Ansell, ACT presently has Two Pair — Don Brash and Don Nicolson, John Banks and John Boscawen. As everyone knows, Two Pair is a strong Hand, but not strong enough to ensure Victory. Adding Mr Brougham would restore ACT to Full House status, giving the party a Hand that could only be beaten by Four of a Kind (which I think we can all agree is unlikely); or a Smith & Wesson which, as the lore of our American brethren confirms, even beats Four Aces (this is also unlikely because the Liberal Culture-Hating Revisionists are too afraid to permit Noble Celts from arming themselves against Tyranny). Mr Brougham would complete the Full House because, as you wise Celts of the ACT leadership are surely aware, “Ian” is simply a Celtic rendition of “John”.
Mr Ian Brougham is well Qualified to join the Great ACT party, and he has the courage to speak Truth to Power. New Zealand needs him to return it to Celtic Glory. Nevertheless I must state I have not Approached Mr Brougham to ascertain his Willingness to stand for ACT, an exercise I shall leave to the ACT Leadership.
Trusting that you will consider this Recommendation with all the Gravity it deserves,
[Updated 10 July 2011 to account for Don Brash's statements in response to John Ansell, and Ansell's resignation from ACT.]
Many have remarked on the appropriateness of the website of the ACT Party Parliamentary leader’s press-secretary, SOLOpassion, and many have made jokes about the sound of one hand clapping, or fapping, as it were. It is therefore entirely appropriate that ACT should become the butt of these same jokes, since they appear to have swallowed (implication most definitely intended) Lindsay Perigo’s paranoiac auto-stimulatory tendencies whole. His hand-work is evident in the party’s ever more deranged press releases, speeches, and most recently in this morning’s advertisement in the New Zealand Herald, titled “Fed up with pandering to Maori radicals?” and strategically timed for the end of Te Wiki O Te Reo Māori. The advertisement is worth reading; the image below is stolen from The Dim-Post. Read the comment thread over there; it’s magnificent.
There’s an awful lot wrong with this, but aside from the warlike verbiage, none of it is much different from ACT’s or Brash’s prior form, and since I’ve been over most of the arguments before I will spare you the full repetition. You can trawl through the Take Māori section of this blog if you want the detail. But just a couple of obvious things: the reasoning privileges Article III of the Treaty; that is, the article which gives the Crown a colonial payday, while neglecting Articles I and II, upon which the consideration of Article III rests. In terms of a contract, which is a way of thinking about the Treaty that ACToids might be expected to understand, Brash’s reasoning emphasises the payment for services rendered, while materially ignoring the requirement to actually render those services. (More on this theme here). Secondly, it’s more of the same selective history we’ve come to expect: our history as Pākehā matters and has value; theirs, as Māori, doesn’t — except for the bits Pākehā can turn to their advantage, like the decontextualised appeal to Ngāta.
But there is a broader point that this development illuminates. Race relations in Aotearoa has changed enormously in the past seven years. In the winter of 2004, the country was in the throes of Orewa madness. The māori party had just been formed, promising to deliver “an independent voice for Māori” in parliament. Eight years ago tomorrow Tariana Turia won her by-election, seeking to deliver on that promise. Don Brash was the leader of a resurgent National party who held a strong lead in the polls, and whose race-relations platform dominated the policy agenda. Now, Turia leads a hollowed-out party whose mandate and credibility are under severe threat from one of their own. Don Brash, having been ejected from the National leadership disgrace, now leads a party with less than one-twentieth of the electoral support he once commanded; a party he was only able to colonise after it was fatally weakened by a series of appalling political scandals, and then only by the narrowest of margins.
Under Brash National’s popularity stemmed from the fear of a brown nation that emerged from the foreshore and seabed debate and the māori party’s formation. As far as the general electorate of Aotearoa is concerned, those fears were not realised. As far as Māori are concerned, the māori party’s results have been disappointing to say the least. As far as the established political power blocs are concerned, the māori party has proven a very dependable agent their political agendas; even while disagreeing with many of their positions, both National and Labour recognise that the māori party are invested in constructive collaboration with the Pākehā mainstream, not in its destruction. I’ve long argued that the initial purpose of the māori party wasn’t to effect sweeping policy change, but to create cultural and political space for kaupapa Māori politics, and to establish the credibility of same. For all their policy failures, they have succeeded at this task in spades; perhaps they could have afforded to succeed at this task a little less. But largely as a consequence of the sky not falling after the passage of the Foreshore and Seabed Act and the emergence of the māori party as a credible political force, neither National nor Labour have any truck with ACT’s vitriol. Don Brash, his “one law for all” rhetoric, and his scaremongering are firmly on the outer.
Even further out on that slender but flexible branch is the architect of Brash’s Iwi/Kiwi campaign, probably the best campaign of its type in our recent political history and certainly one of the most memorable: John Ansell. Ansell’s rhetoric had become distasteful enough by the time of the last election that even the ACT party — then under the leadership of Rodney Hide — refused to use much of his best work. Thereafter he was picked up by the Coastal Coalition. A less credible gang of fringe loonies it’s hard to imagine; one of its principals, Muriel Newman (who, shamefully, was invited by Radio New Zealand to speak as an authoritative expert on the WAI262 Treaty claim) believes that pre-Tasman Aotearoa was settled not only by Polynesians but by “people of Celtic and Chinese ancestry as well as Greek, French, Portuguese, Spanish and others“. Ansell’s own views on race are similarly bizarre; Māori, he reckons, are “not a race, but a religion“.
Ansell is now reduced to ranting in Kiwiblog comments, and is as critical of ACT as he is of everyone else. Even there, though, his views hardly find great favour, with more people objecting that his campaign is distracting from the “real issues” than supporting him. His contribution to the thread about the Brash advertisement — it’s not clear whether he was involved in the ad’s production or not — is a magisterial display of racist, misogynist essentialism, and I think it really gets to the heart of the paranoiac auto-stimulatory tendencies to which I referred earlier. I quote his initial comment in full:
[Update: A NZ Herald article titled Act ad man blasts 'apartheid' contains more such statements from John Ansell, who is ACT's creative director; and in it Don Brash distances himself from them, saying "I don't want to associate myself with those kind of views at all". He may not want to, but he is. His own press release issued in conjunction with the advertisement above calls any form of "preferential treatment" -- such as concessions granted under Article II of the Treaty, which ACT apparently does not recognise -- "a form of apartheid". Perigo is fond of the term, and also of referring to Māori, Muslims and anyone else who doesn't quack like an Aryan duck as "savages". Moreover the prospective MP for Epsom, John Banks -- who represents the kinder, gentler face of the ACT party -- also has form on this issue, having previously referred to Māori TV as "Apartheid Television", and holding views generally very comparable with those of Ansell and, in some cases, with Perigo. So Brash's will to not be associated with such views really raises a question: will he, in order to dissociate ACT from these views, fire his creative director, the press secretary for his Parliamentary leader, and the only MP likely to win an electorate? I rather doubt it, but I believe Aotearoa deserves answers.]
[Update 2: Ansell is gone. One down; how many to go?]
As Russell Brown said, Ansell’s comment is “essentially an incitement to race war“, and I don’t believe Ansell himself would deny that. But it’s more than that; it’s also an incitement to sex war. It’s easy enough to dismiss as the usual sort of dark mutterings, but hang on a minute: this fool is claiming to speak for me, and if you’re a man (or a woman who thinks like a man, whatever that is), he’s claiming to speak for you too. But he doesn’t speak for me. To head off the inevitable speculation, I’m hardly what you’d call a feminised liberal pantywaist; I have a beard, I hunt, I fish, I provide for a family; I like whisky and brew my own beer; I like rugby and rock’n'roll and Rachmaninov, and breaking things to see how they work; I’ve spent years studying martial arts and I’m trained to do or have done most of the things on Heinlein’s list. I wear a Swanndri to work in an office on Victoria Street, for crying out loud.
But in my world, masculinity isn’t measured by warrior prowess or the vulgar ability to force one’s will upon others, whether by physical, social or legislative means. Those things, as anyone who’s studied totalitarianism will tell you, only garner a mean and hollow sort of respect; the sort which dissipates as soon as the heel is lifted from the throat of the oppressed. No, in my world, masculinity is judged by honest work, truth and wise counsel, respect and tolerance, forbearance and understanding, accommodation and partnership; from love and support, and strength of a kind which intersects with but is not eclipsed by that to which Ansell appeals. As I have argued before, that sort of view — the dictator’s view that power comes from the barrel of a gun, that only the whims of the mighty matter — is a bare and miserly sort of humanity. And if that’s how Aotearoa actually is, then I say: come the feminised, Māorified revolution, because we desperately need it.
Of course, it’s not. Ansell no more represents Aotearoa’s men than Muriel Newman does its women, Lindsay Perigo its homosexuals or Don Brash does Pākehā. Their methods have become unsound. As Conor Roberts put it, “if you gaze for long into the sub-5 percent abyss, the sub-5 percent abyss gazes also into you.” Let’s see how long they can keep gazing.
Andrew Geddis has a good post up on Pundit about Hilary Calvert and her apparent ignorance of the Humpty Dumpty scene from Through the Looking-Glass.
The extent of Calvert’s idiocy being so egregious, it seems a mite churlish to point out — in addition to failures of basic logic and lawyerly literary culture — the flaws of historical and legal reasoning in her now-famous speech on the foreshore and seabed topic. But Calvert dug her own pit when she wittered on about tangata whenua “crawling on the seabed” like some sort of primitive bottom-dwelling life forms, holding their breath for the better part of two centuries, and the length of a cannon-shot — and the following can’t go unmentioned. Despite being a big-city property lawyer, Hilary Calvert apparently hasn’t done the first bit of research into the basic legal history of this particular property-rights debate. The Muriwhenua report of the Waitangi Tribunal (Wai 22), one of the mechanisms which resulted in fishery rights being vested in various iwi (the “Sealord deal”), is a very well-known and documented case, and covered the matter of indigenous control of coastal waters in considerable detail. Its findings were robust, and were summarised as follows in the report of the Foreshore & Seabed Review Panel:
So neither Calvert nor anyone in the ACT research unit who checks speeches for accuracy (yeah, permit me a little poetic liberty) has even read the definitive public document from which this replacement law has emerged — let alone attained even a passing familiarity with the basic historical situation which underpins the argument around customary property rights to the coastal marine area. ACT don’t even understand the legal situation regarding the foreshore and seabed review; they oppose it viscerally, without even really knowing or thinking about why. Let me be clear: there are good reasons to oppose the passage of this bill. Although I don’t personally agree, I’ll even go so far as to say that there could be good, principled reasons to oppose this bill because it goes too far in compensating tangata whenua. The reasons being stated by ACT in general and Hilary Calvert in particular are not such reasons, by any meaningful standard.
ACT’s position prior to this week was bad enough; this week it has degenerated into farce. In Through the Looking-Glass the White Queen believes six impossible things before breakfast, and lives in backwards, looking-glass time. On the basis of this performance one has to wonder whether Calvert, once apparently a pretty sharp operator, is finding that her faculties of critical and professional reasoning are becoming atrophied. Though, as someone on Danyl’s blog remarked yesterday, it pays to remember that she was ranked below David Garrett on the party list.
Former National leader Don Brash addressed the ACT party conference at the weekend, which was half “catching Australia” boilerplate and half a warming-over of the infamous “nationhood” speech given at Orewa in January 2004 (for a thorough rebuttal of which see Jon Johansson, Orewa and the Rhetoric of Illusion). During his address at the weekend (although no mention is made of this in the text of the speech on his website, linked above), Brash correctly stated that the Treaty of Waitangi was ahead of its time, because the contemporary Australian approach, by contrast, was to “shoot the natives”.
At this point, a heckler in the audience piped up: “let’s bring it in“. (Audio).
Moments like these, when people are put in the position of genuinely involuntary response to some stimulus or other, are pretty rare in a political environment dominated by strict stage-management, spin and counter-spin. Their type and quality can tell you a whole lot about a political movement, especially when the response is collective, spontaneous, and embedded within a heightened or aroused political context, such as in the middle of a keynote speech.
What happened next was that the delegates in attendance at the ACT party laughed. At the suggestion that New Zealand implement a system of genocide against its indigenous people which, even back in 1840, was a source of shame for Australia, those in attendance at the annual conference of a New Zealand government party whose ranks include two ministers of the crown laughed. It is hard to be sure from the audio, but it sounds like Don Brash also laughed — someone on-mike did, and in such circumstances only the speaker is miked. Quickly, the laughs turned to disapproving murmurs, and Brash continued speaking as if nothing had happened. But by then the moment was over — the ACT delegates’ true colours had been revealed.
Not all of them, to be sure. No doubt there were those who were agape at the suggestion. Stony, stunned silence from the delegation at large would certainly have been an appropriate response and one which I don’t think would have been too hard to muster. Eric Crampton has suggested (though I suspect he’s by no means committed to this line of argument) that nervous laughter is a fair response to shock; admitting also that nobody seems to be claiming that the laughter was nervous. Eric also placed one in five odds on the heckler being a ringer whose plan was to elicit just this sort of response, in order to discredit the ACT party. Fair enough, I suppose. But it’s not the heckle itself which was disturbing — every party contains its fringe lunatics, those who fly off the handle and say embarrassing things. What’s disturbing is the response, the spontaneous, reflexive, collective reaction to the suggestion of genocide.
Just as Labour are the party of humourless, tuneless harridans after their “John the Gambler” song at the 2008 annual conference, and the Greens are the party of morris dancing hippies because of their 2001 annual conference, the fundamental take-away here is that ACT is the party who laughs at genocide jokes. The ACT delegates own that moment of laughter, just as much as they own the disapproval which followed it. It’s not even out of character for a party which has for some years now campaigned on the basis of arguments that indigenous people represent barriers to the white man’s progress, and was at the time of the interjection revelling in a sustained argument to that very effect: get rid of the bloody natives, and things’ll be a lot easier around here, and then we might catch up with Australia, who solved their bloody native problem good and proper. It speaks to the core beliefs of those in attendance, and what’s more, it largely reiterates what most peoples’ impressions of the ACT party are, based on their rhetoric, their policy positions, and their steadfast opposition to every bit of legislation giving the slightest acknowledgement to Tino Rangatiratanga.
Whether a ringer or an organic outgrowth from the party delegation, whether speaking his own truth to power or having just had a few too many free glasses of capitalist sauvignon, the people of New Zealand are indebted to this anonymous heckler. He has granted the nation a unique insight into the ACT party, and rare basis upon which to judge its underlying character. That’s good for democracy.
No matter how much electoral trapping and facade “democratic” niceties it may want to put on it, authoritarian rule is ultimately based on force. It is a limited or non-competitive form of political domination that uses the threat or deployment of organized violence in order to maintain its status quo. In times of peace the threat of force recedes into the background and is only used discretely and sporadically against those who persist in challenging the regime’s legitimacy and authority. In times of challenge and duress, it comes to the fore and is used en masse.
Amid all the optimism about what the wave of protests mean for the Middle East, this fact seems to have been lost. Even the US government initially seemed to think that by it demanding that ME regimes show “restraint” and move to democratise, they inevitably would. This type of neo-imperial hubris demonstrates a lack of understanding of authoritarian dynamics as well as of its own limited influence in fostering foreign regime change short of war. The bottom line is that so long as an authoritarian regime can retain the loyalty of the repressive apparatuses and these are united and determined in quelling protest, then it will prevail against its opposition even if it engages in cosmetic reforms.
That has now become evident in the latest evolution of the ME protests. In Bahrain and Libya the autocrats have decided to take a hard-line on protests, resulting in deaths and injuries to dozens. Jordan has followed suit, albeit with less deadly force. Weaker than the other three, the Yemeni regime has had a more difficult time marshaling its forces against demonstrators, but is now doing so. In Egypt and Tunisia after the deposal of the executive despots, the military has adopted a more inflexible position regarding protests. In Algeria, rival power factions use armed demonstrations as inter-elite negotiating tools even as they agree to jointly repress anything that appears to be an independent vehicle for expression of dissent. The authoritarian penny has dropped.
The tipping point has come in Baihran. Situated on a island off of Saudi Arabia but with close sea proximity to Iran, a former Iranian possession with a 70 percent lower class Shiia population now ruled by a Sunni Arab absolute monarchy, home port to the US 5th fleet that maintains a carrier task force in the Persian Gulf and Arabian Sea at all times (in no small part because these contain the sea lanes through which most ME oil passes through, to say nothing of the geo-strategic logics at play), an unchecked Shiia uprising there is seen as a grave threat to the entire Sunni world (Saudi Arabia itself has a 20 percent Shiia population). Fears of Iranian influence in resident Shiia protests have focused the attention of the Gulf states as well as their Arab neighbours, and the larger geopolitical consequences of internal protests coupled with a more assertive Iranian presence in the region (exemplified by the sending of a small Iranian naval task force through the Suez Canal on its way to a port visit in Syria, the symbolism of which is not lost on anyone), have convinced Arab leaders that they must first revert to the authoritarian bottom line before any serious discussion of reform can begin.
As for the Iranians, they have demonstrated quite clearly that they have no qualms about violently putting down protests that they consider to be seditious and orchestrated from abroad. The regime attitude was captured this week by Iranian Majlis (parliament) speaker Ali Larijani, who to a cheering gallery of pro-regime legislators called for the execution of opposition leaders linked to the latest protests. Methinks reform is a ways off in Iran.
No wonder then, that the US and other Western powers have modified their rhetoric in recent days and called for “restraint” without coupling that with calls for “democracy” in the Gulf. As I have attempted to explain in the series of previous posts, when the choice becomes one of “turbulence” versus stability, and turbulence is caused by internal protest overlapped on regional geopolitical maneuvering, then interest in democratic reform takes a back seat to reassertion of national authoritarian control that upholds the regional balance of power.
All of which means we can expect more blood to flow in the streets until the protests are suppressed, and that the Western response will be much public hand-wringing and lamentation coupled with a private sigh of relief.
Posted on 15:04, January 13th, 2011 by Pablo
In the aftermath of the Tucson shooting, it has been unsurprising but nevertheless amazing at how the US media Right and other conservatives have rushed to deny any linkage between the shooting and the political climate of the moment. Even some of the usually smart contrarian commentators here at KP have been quick to join the chorus claiming that this attack was just the work of a lone nutter. But let it be clear: even if the killer has clear psychological issues, he chose a political target rather–as in the case of other mass killings by mentally disturbed individuals in the US in recent times–random strangers or family members. For that reason alone, the Tucson massacre is a politically-motivated crime regardless of the Right trying to deny it, and the proof of that is the federal indictments against Mr. Loughner.
Confronted with the obvious–that the vicious political discourse of recent times, a discourse rabidly promoted by conservative media outlets, internet commentators and political demagogues, has set the stage for an inevitable act of armed violence on the part of someone who shares, however partially and incoherently, the world view of the reactionary Right–the media Right and its political acolytes have turned to the tried and true tactic of deny and divert.
First, they deny that the shooting was a political act but instead was just an act of lunacy. These are the same media types who immediately saw world Jihadism behind the rampage conducted by Major Nidal Malik Hasan at Fort Hood. They are the same people who describe murderous anti-abortionists as people of conviction led astray by the strength of their beliefs, and who claim that the Oklahoma City bombing was conducted by some loser social misfits. The flatly refuse to acknowledge the context in which these attacks occurred, and they flatly refuse to accept their share of responsibility for fomenting an atmosphere of partisan hate and violence. In a country that has seen its popular culture debased and vulgarised to the point that gratuitous violence is a mainstay of popular entertainment and an attitude of insolent disrespect has become a norm in inter-personal exchange, such incendiary posturing does nothing more than provide an accelerant for those who are already disposed to act out in violent ways. And yet, the cowards in the media Right claim they had nothing to do with the events in Tucson.
Instead, they and their political allies have adopted the tactic of diverting and deflecting criticism towards the “liberal” press and politicians who they claim have attempted to make political capital out of the tragedy. They have attempted to equate Left liberal acts of civil disobedience, peaceful resistance and direct action with the shooting and previous Right wing threats of armed violence and actual acts of such (in the infamous list of purported Left wing acts of violence posted by a notorious Right wing blogger there is not a single image of anyone with a firearm, much less of anyone shooting or killing in pursuit of their beliefs. In fact, among the supposed comparable acts listed by that blogger are recordings of people laying down in the front of weapons trains in protest of war. Can that really be considered morally equivalent to a mass shooting? Only in the fevered mind of a Right wing apologist).
Reactionary attention has centred on the comments of Pima Country Sheriff Clarence Dupnik, who has held the job for 30 years based upon regular re-election as a Democrat (in a county that is majority Democratic in an otherwise Republican state). In his first press conference after the shootings Sheriff Dupnik denounced the climate of hate and atmosphere of bigotry that has descended on Arizona and the country in general. The Right went ballistic at his mention of this patent fact, accusing him of partisanship, jeopardizing the case and failing in his duties to prevent the shooting because Laughner was known to the police prior to the event (ignoring the fact that his department is hamstrung by mental health and civil rights laws that prevent it from arresting individuals in cases short of domestic violence where reported threat behaviour is not materially imminent). In other words, in spite of the Right’s attempts to smear him, Sheriff Dupnik well knows of what he speaks, because it is his office that has to confront the daily consequences of loose gun laws an anti-immigrant sentiment in a county that extends down to the Mexican border. Put succinctly, Sheriff Dupnik stated the truth. For that public service, he has been pilloried by the Right wing media frothers.
Regardless of whether Mr. Loughner was indirectly or directly inspired by hate speech and the venom directed at the federal government and “liberals” by Right wing political-media networks, the simple point is the obvious point that Sheriff Dupnik was making: the increasingly public language of hate and divisiveness was the backdrop against which he carried out his rampage. He chose a political target. His intent was political assassination. His was, in sum, a political act, however deranged he may be. And that act was carried out against a “liberal” Democrat in the US federal government who has repeatedly been, along with others of her ideological persuasion, the direct recipients of the hyper partisan vitriol emanating from the mouths of the fear and hate-mongering Right.
No amount of denial, diversion and obfuscation can detract from that fact.
UPDATE: Frank Rich does a good job of summarising the situation.
The media beat-up du jour is the non-story of Te Papa Tongarewa “barring” (or “banning”, “forbidding”, other such absolute terms) pregnant and menstruating women from entry due to the nature of some tāonga on display.
Except they’ve done no such thing. The “ban” isn’t actually a restriction at all — they’ve been clear that it’s a request, not an ironclad edict; and in any case, the exhibit isn’t open to the public, but to staff from other museums. It’s an invite-only behind-the-scenes tour. And the crucial point is that the tāonga in question have been given to Te Papa on condition that this advice is given to prospective viewers. Let me be crystal clear: nobody would be barred from attending on the grounds that they are pregnant or menstruating. If someone wanted to turn up and say “bollocks to all of that, me and my unborn child are going to see those taiaha!”, it’s been made clear that she would be permitted to do so. That might be inflammatory and offensive, like farting in church or wearing a bikini to a funeral, but nobody is forbidding it. And that’s as it should be: Te Papa is our place and nobody should be barred outright. If the condition required exclusion, then that would be fair enough on the part of the owners — who can reasonably impose whatever conditions they please — but quite explicitly not ok for Te Papa, who would be better to decline the opportunity outright to maintain its public mandate.
Of course, this hasn’t stopped everyone with a platform from winding up to rage against the imposition of archaic, alien superstitions upon their civil liberties. But almost without exception, the restriction-which-isn’t-really-a-restriction doesn’t apply to them, since — as far as I’m aware — none of those objecting are in fact museum staff who would be eligible for the tour. And amongst this vicarious umbrage there’s an awful lot of squawking about misogyny and imposition of cultural values, and much more uncritical repetition of the misleading language of “bans” and such. It goes as far as idiotic and lurid suggestions about personal searches using sniffer dogs, for crying out loud.
All this has manifested as a soft and rather opportunistic sort of anti-Māori racism, where Māori are the casualties of our sticking up for the rights of pregant and menstruating women. There’s a common implication that they are the oppressive stone-age patriarchy using whatever means they can to victimise our women; and “forcing” their rude barbarian culture into our civilised and noble times. This is understandable from the usual PC gone mad crowd who’ve suddenly — conveniently — found their inner feminist, but somewhat more disappointing from those who would often be described as the hand-wringing PC liberals, people who ought to know better that it is possible to reconcile conflicting cultural values of this sort in an amicable fashion via the standard tools of live-and-let-live liberalism. And while those same hand-wringing PC liberals do rail against the worst excesses of those illiberal institutions which make up mainstream NZ society — chief amongst them the Catholic church — the response to this case has generated anger out of all proportion. Te Papa had to make the decision: take the tāonga on with the advisory condition, or not at all. Perhaps those objecting to this policy would prefer that nothing of this sort ever go on display. There is a genuine cultural conflict here, but it can quite simply be resolved: those pregnant and menstruating women who believe their right to attend trumps the request to the contrary may do so then and there. Not only are they not prevented from doing so by those hosting the tours, they actually have the right to do so should they choose, and that right should be defended. Those who do not may do so at another time which is convenient to them. The tragedy is that for most of the liberals in this battle of PC priorities, women must be given categorical superiority over Māori. They are arguing for their own culture to be imposed across the board; the very illiberalism they claim to oppose.
There are (at least) two people who are making good sense on this matter: Andrew Geddis, whose liberal argument is very close to my own views, but much better formed; and Lynne Pope who, almost uniquely among the bullhorns sounding around this topic, is a Māori woman who’s actually been on the tour in question. Neither of them have lapsed into the myopic, reflexive Māori-bashing which is the most unbecoming aspect of this situation.
The lesson for New Zealand’s liberals is this: it isn’t necessary to trample on the cultural needs of Māori to accomodate the needs of women. Liberalism itself provides tools to reconcile these differences. They just need to be used.
Update 20101018: As usual, Scott Hamilton makes good sense on this topic.
Posted on 18:21, October 12th, 2010 by Pablo
The national discussion about racism occasioned by Paul Henry’s ill-considered remarks have given me pause for reflection on the nature of bigotry. Although I claim no professional competence in the field, I offer the following by way of discussion points on theme.
Bigotry is the visceral attribution of negative traits to groups and individuals based on innate features, or the attribution of individual traits to perceptions of collective behaviour. Most often, it is opprobrium directed at people for who they are rather than what they do. Racism is just one form of bigotry, which covers ethnic, religious, linguistic, gender, sexual orientation, mental state, physical handicap and other physical or cultural characteristics. It also has an economic component, as evident in the animosity between rich and working class beyond their often antagonistic positions within production. It can work deductively, where traits collectively ascribed to particular groups are attributed to all individuals in that group (e.g. all Latinos are lazy or take siestas, or all Jews are Zionist money-grubbers). It also works inductively, where individual behaviour or attributes are assigned to a whole group (e.g., I was cheated by a Chinese person so all Chinese must be cheats. Or, Chris Carter is a troughing, entitlement-addicted vindictive gay MP so all other gay MPs are the same. Or better yet, because some Muslims are terrorists, all Muslims are (potential) terrorists). Above all, it is an expression of irrational fear and distrust of “otherness” phrased as negative stereotyping that can or cannot be rooted in a sense of historical grievance or sense of superiority.
Vertical bigotry is located in social hierarchy.Often rooted in socioeconomic class status but generally based on the social dominance of some groups over others, it is the attribution of negative traits to groups located below or above a particular reference group in the social hierarchy. Although most often visible in dominant group contempt for subordinate group characteristics, it is also evident in the contempt of subordinate groups for their dominators. One example of the latter is the general resentment of some members of indigenous groups towards descendants of colonial occupiers, be these Spanish, English, German, French, Portuguese or Dutch, and the attribution by these indigenous actors of collective guilt and attitudes on the part of colonial descendants. On the other hand, and much more prevalent, is the attitude of contempt of dominant groups towards subordinate groups and the attribution of negative cultural traits to them (e.g. laziness, backwardness, savagery, etc.).
There is more to the picture of vertical dimension of bigotry, but the point is that it is a two-way street, however asymmetrical the flow of bigotry may be, between dominant and subordinate groups in society. This is as true for capitalist as it is for non-capitalist societies (for example, Burmese treatment of ethnic minorities today or Chinese treatment of non-Han before and after the transition to capitalism), although capitalism tends to reinforce the non-economic stratification of society and the vertical bigotry that comes with it. What is important to note is that, contrary to the claims by some that subordinate groups cannot be racist or bigoted because they are historical victims of oppression, my view is that both dominant and subordinate groups are quite capable of bigotry. Blaming historical oppression for “reverse racism” is just an excuse for but not a negation of it. Being justifiably aggrieved does not justify being bigoted.
Horizontal bigotry, in contrast, is the negative stereotyping between economically or socially similar groups. As classic case is the traditional loathing of Jews amongst Catholic and Protestant elites in Europe and North America, in which relative economic status of Jews did and does not preclude the use of pejoratives by Christian elites to characterise Jewish culture and modes of social interaction. Another example would be the animosity felt towards Europeans (read: whites) by Asian elites in a variety of countries, even though Europeans have been instrumental in the rise of the Asian “dragons.” Although this Anglophobic loathing may have its origins in 19th and 20th century Western imperialism, it defies the current state of global economic and political affairs, which has seen a reversion of the historical model and the evening of the socio-economic, cultural and political playing field between East and West. And yet it persists: whites are loud, hairy, dirty, smelly, promiscuous drunkards with a penchant for fighting (it would be tempting to insert some wisecrack about Ozzies or Poms here but I shall desist).
This form of bigotry is not confined to elites. Consider the animosity between African-Americans and Latinos (particularly Mexicans and Cubans) in the US, or the mutual prejudices of Maori and Pacific Islanders in NZ. Although it may be the case that such horizontal bigotry is not a generalised sentiment in any of these populations, it should be recognised that it does in fact exist, and by the mere fact of its existence it reinforces and perpetuates the vertical dimension of bigotry that serves as a non-structural barrier to subordinate group advancement in society. And here again, it demonstrates that members of historically subordinate groups can and are often bigoted in their approaches to others, including members of other subordinate groups as well as the descendants of their common historical oppressors.
Less readers think otherwise, I am not saying that any one group is more prone to bigotry than others, although that may be a valid point of discussion. Nor am I attributing bigotry to the majority of any one group, although it is clear that in some instances whole populations are socialised with primordial hatred of targeted out-groups regardless of the historical record between them. Finally, I do not equate bigotry with good natured yet sharp comedic parody, self-deprecation or barbed humour. For me, bigotry involves malice and malice posing as “humour” is what Paul Henry was expressing when he made his disparaging remarks about a number of people or groups (including Mexicans, as it turns out) during the course of his tenure on Breakfast.
Which brings up a very thorny question. Could it not be that Mr. Henry’s remarks evidence his anxiety about the vertical dimension of NZ bigotry becoming a horizontal contest of bigoted equals?
In any event, what I have merely tried to do here is clarify my thoughts on the subject in light of my observations and experience in the hope that it serves as food for thought for those who may interested in such things.