Category: An inclusive society

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Fear-mongering the “Other.”

One of the signs of desperation of a political campaign, movement or ideology is the resort to fear mongering. Rather than offer a a bias for hope in the form of positive policy initiatives, fear mongerers use stereotypes, scapegoats and distorted narratives to stir anxiety and dread of the “others” in amongst the body politic. The “others” are the usual suspects–immigrants and foreigners, sexual, ethnic, religious and racial communities, social classes, intellectuals (remember Pol Pot?) ideological non-conformists and contrarians, witches and witch doctors, heavy metal Satanists, even tax-and-spend liberals–the list is as long as human history itself. New ones are invented every generation. They often are held to be carriers of disease and other pestilence or are pet eaters, children snatchers, rapists and murderers. They could well be shape-shifters or aliens, so the best precaution against their insidious designs is to beware and vote/follow those who saw the danger first and call it out. Oftentimes fear mongers will try a rock by rock approach, throwing out accusations against one entity to see if they can gain political traction with it, and if not, then move on to another scapegoat. Again, the targets are endless.

In recent times the US Right has focused on Islamicists and communist/socialists. The election of Zohran Mamdani as Mayor of New Youk and Abdul El-Sayed as Democratic candidate for the US Senate from Michigan has galvanised US conservatives into a frenzy of xenophobic bigotry over what they see as the imminent takeover of the self-proclaimed land of the free by Islamocommies. These forces of doom used to be called Islamofacists but once they introduced social democratic views into their political discourse, then they conveniently morphed into “commies” because as we all know, for the Right, socialists and communists are two sides of the same Marxist-Leninist-Maoist-Trotsyite-Castroite coin, with a little Ho Chi Minh, Guevara, Bukharin, Luxemburg and Angela Davis thrown in.

I will leave aside the differences between communism, socialism, social democracy and democratic socialism because my point (beyond the fact that most of the Right would not know the difference between them) is that for the fear mongers the objective is to tar them all with the same “othering” brush, to conflate them as one evil hydra and inflate them as an existential threat to the Republic and the Nation on which it purportedly stands.

NZ has its mini-me variant of that with the peripheral Right parties scapegoating various immigrant communities, most lately Indians (NZ First), and the ACT Party seeing Reds under beds anytime regulations are proposed or rights extended rather than curtailed. They both see Te Pati Maori as Maori-communists and the Green Party as wokester-communists seeking to infringe on the traditional rights of patriarchical white cis male capitalists (or, as they would say, “natural leaders”). The key point is that, because they have nothing positive to offer anyone other than their corporate patrons and pocket-liners and the mouth-breathing troglodytes who find reassurance in their hatreds, the NZ Right, just like the US Right, resorts to fear mongering as its weapon of choice.

Moving past the cut and thrust of the daily political news cycle, this is the lesson of the moment. The Right, both here and elsewhere (there are parallels to be drawn in places like Argentina and Brazil as well), have crested their wave of electoral popularity and run out of ideas for governing besides scripted corporate-speak mantras about financial discipline, governmental efficiency, law and order and traditional values. In fact, it is the lack of new policy ideas and initiatives that have made them electorally vulnerable, which is why they are now resorting to their weapon of choice.

I can only hope that the opposition in the US, NZ and other places like Argentina can focus on this syndrome as a campaign issue while offering a more positive vision for the future based on concrete proposals to improve commonweal conditions in the countries in which they are located. This means rejecting timidity, incrementalism and purely centrist-focused prescriptions in favour of bolder initiatives that move beyond cautious and defensive postures that serve to reaffirm the status quo by tinkering around the margins and onto more progressive actions that seek to accomplish more than just undo the bad Right policies of the recent past. That involves taxation, social policies, macro-economic re-orientation, foreign relations and a re-framing of what government exists to do and what the role of the State is in doing it–both a narrative and a substantive change, in other words–so that the tired recourse to fear-mongering can finally be put to rest based on a new, more inclusive social contract in which the license of consent is granted by the masses, not just by the entrenched elites of the current moment.

All of this must be done as a “sincere” campaign strategy rather than by hiding behind a curtain of centrism while the governing Right defends its position via fear mongering about “extremism” and assorted “other” assaults on the social fabric. Because in doing so, the Right inadvertently demonstrates that the time is ripe for more radical and progressive change. If being radical is to be progressive, then to be status quo is to be regressive. And regression is the breeding ground for fear-mongering “others.”

In this context bold change is not being ideologically extremist. It is being realistic and practical given the circumstances and alternatives. So Carpe diem!

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Reactionary bookends.

Now that election season is underway in NZ, I shall very briefly drift into a subject I usually tend to avoid: NZ domestic politics, and more specifically, policy agendas during election campaigns. In this case I would like to note two examples of what I (and many experts far more knowledgeable than myself) see as a major flaw in MMP, as exemplified by the Right’s embrace of populist themes.

First we have NZ First and its NZ version of MAGA mendacity. Slamming all contrary views as “woke,” sucking up to mining and fishing interests, going full xenophobic racist on Opposition MPs and communities of Chinese and Indian descent, dog-whistling homo- and trans-phobic hysteria, kissing the rear of the gun lobby and generally being grumpy old codgers is pretty rich for a party led by opportunistic rather than self-recognised Maori men in parliament. They may have been born Maori but when it comes to election agendas, they are anything but. In the US such type of MAGA people–people of color who use their color only when it suits them–have some processed snack-related names attached to them.

They are also unimaginative. They might have some One Nation/Hanson tropes in their policy mix but they are simply MAGA lite, Kiwi style. Insults included. It is a pity that a former academic political scientist is one of Peter’s main advisors because he certainly has the capacity to know better about how corrosive that brand of politics is to national cohesion and civilised debate. But for Peters and his colleagues the main goal is to exploit the MMP weakness and carve out the 5 percent needed to stay in parliament and perhaps figure in coalition discussions. Forget the other 95 percent of voters. What matters is to grab that sliver of electoral pie and if that means catering to the baser instincts of reactionary Deep State and other conspiracy theory types as well as religious bigots and assorted other anti-social ideological riff-raff, then so be it. They just need to reach the election threshold to convert their narcissistic self-interest into a parliamentary presence, perhaps as no more than a vanity project but also perhaps as a power-broker faction under MMP (as we have recently and sadly seen).

Phrased differently: The price of Grumpy Winston’s and Greasy-palmed Shane’s baubles is stirring the effluent pools of NZ politics. PM Luxon’s tepid response to NZ First’s antics demonstrate more than his personal weakness. It serves as a passive enabling device that allows racist and xenophobic beliefs to be mainstreamed into election politics. Luxon needs the financial contributions to National from certain ethnic-based business groups, but he also knows that on current polling he can either condemn MAGA-style sectarian and culture war extremism or he can hope to make a pact with the devil. He has chosen the latter.

Then there is ACT. One thing is obvious beyond the racism that is behind its Treaty Principles bill and its corporate pimping with regard to the Resources Management Reform bill. It also does not know or care about children or educators. Take its latest campaign initiative. With a strong female majority employee base, who does ACT expect to be the ones who use “reasonable force” on unruly middle and secondary school students, some of whom may either be large, violent or both. Does ACT propose to hire school discipline officers to deal with such students? If not, then what? Does Seymour, a posterboi for incels who says he has a girlfriend but whose obsession with former Green MP Golriz Ghahraman was more that of the stalker creep rather than the partisan policy difference type, have a clue about how to deal with contrarian, disturbed, distressed or alienated 12 to 18 year olds? And no, I do not include as “experience” chatting up minor females on social media.

Plus, what about teacher safety? Does he really expect teachers, not trained in physical restraint techniques and deescalation procedures, to be on the front line against “miscreant” students once things threaten to or get physical? How would the chickenhawk Paul Henry fare in a tussle with a teenager? Or will it be the Cruella de Ville South African woman who cracks the whip on those do not conform, obey and bow to the rod? And if all of this was somehow achievable, what is the cost and who pays for it? Is not ACT’s schtick about reducing budgetary deficits and bloated public sector expenditures? How does a “reasonable force” policy enter into that equation, both in terms of financial costs but also in terms of the human costs involved in the resort to physical control of young people? Who pays the price for all of this, and how?

Surely ACT know that the proposal is not practicable. But they can blame teacher’s unions for being “soft” on student misbehaviour and pass the buck onto education professionals who know how and why “reasonable force” is not the answer to problems that begin far from classrooms. They can talk about parental failure and inter-generational dependencies resulting in bad school-kid behaviour. They do so not because they care or have realistic remedies, but because as with the NZ First racists and xenophobes, they hope that it stirs the pot enough to keep them in parliament as power-brokers using the same logic as Winston and company.

And true to form, Luxon and fellow National Party leaders dutiful go along with the proposed uncosted “tough on youth crime” overreach.

I say all of this only slightly tongue in cheek because this is what NZ has become, at least on the Right. And from what I can see, the corporate media is happy to give them a platform to spew their nonsense as if it were common sense.

But here lies the rub, because “common sense” is what elites tell us how things should be, whereas good sense is what our hearts and minds tell us what should be regardless of what elites say. Something tells me that, notwithstanding the crackpots in Groundswell and other astroturf outfits associated with the Wellington protests a few years back, in their hearts and minds most Kiwis know that when it comes to public policy, Seymour, Peters and their entourages are no more than grandiloquent turd-polishers posing as politicians.

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Regime transition sequencing.

I was reading a recent article in which the author wrote that the US has actually made the transition to democracy in Venezuela more difficult than it could have been by removing Nicolas Maduro and his wife from the country but leaving the rest of his regime intact. In the author’s words, “they took the dictator but left the dictatorship.” He went on to write that the usual order of things is to embark on a political regime transition (presumably to democracy if the starting point is authoritarian) followed by an economic regime transition (say, in simplistic terms, from communism to capitalism) or at least significant economic reform. In Venezuela’s case, the US has pushed for US-investor friendly economic reforms in the extractive industrial sector but left the Bolivarian regime otherwise intact and has not bothered with broader economic reforms that promote market diversification, income redistribution, decreased dependence on primary good exports (including but moving beyond petroleum), and more value-added domestic commodity and service production.

That got me to thinking about one major theme of the first generation regime transition literature of the (late) 1970s-1980s, which focused on the transition from democracy to authoritarianism in Europe, East Asia and Latin America in the 1960s and early 1970s and then the transitions form authoritarianism to democracy in the rest of the 1970s and 1980s. One theme that emerged was the sequence by which regime transitions occurred. We might call it a type of “chicken or egg” question.

Some argued that what was needed first for democracy to obtain was an economic transition from state-centric (e.g., Keynesian welfare or socialist) to free market models, which was believed would promote the civic freedoms needed for democracy to emerge as the corresponding political form (this was grounded in what was known as “modernisation theory,” which was a 1950s-era prescription for overcoming underdevelopment in the “Third World”). That was the “egg” answer, which was used as one justification for the US support for China’s admission into the World Trade Organization (WTO) in 2001. As with original modernization theory, the underpinning syllogism proved incorrect.

Instead, both in the PRC and in the Socialist Republic of Vietnam (SRV) as of the 1990s, communist party leaders engineered the move from a state-controlled command economy marshalled along what might be described as Stalinist or Maoist lines to a state capitalist economy in which investment and production was incrementally opened to private (including foreign) investment while the State controlled overall economic management decision-making and kept a stake in specific productive assets (e.g., telecommunications in both instances).

In effect, capitalism came but democracy did not. In both the PRC and SRV change occurred within the political regime, not of it, regardless of economic change. Communist Parties still control both countries and staff the leadership of the State. Their respective leadership architectures and other partial regimes within the larger whole have been subjected to reforms of various magnitudes, including those deemed required to accommodate the economic changes undertaken by the national political leaderships in question. The same is true, in another variation on the theme, in Singapore under the PAP regime: the overall regime remains and reforms (in Singapore’s case by “liberalising” when it comes to political and civil rights without giving up ultimate authority) while the economy changes (from post-colonial trading to techno-finance capitalism). In other words, rather than a transitional sequence, in some instances economic change can occur under the aegis of a stable political regime (at least if it is authoritarian).

Others have disagreed with the economic–>political change thesis, noting that political regime change was required before economic regime change could happen because economic policy is ultimately a political choice made by regime leaders. This is the “chicken” answer. The 1948 Chinese, 1959 Cuban and 1979 Nicaraguan revolutions are considered emblematic in this regard.

In both types of sequence, the key issue is one of parametric change: the boundaries of political and economic life are fundamentally altered as a result of the major institutional changes that define regime transition as a social phenomenon no matter which way the chain of causality proceeds.

Among other subtopics, one part of the debate about regime transitions in the 1980s centred on the preferred “regime change sequence” leading to democratisation. It was a simple, perhaps crude measure, but it had the virtue of forcing scholars and policy practitioners to address the linkage between political change and economic development and reform rather than just one or the other. It also broadened the “chicken or egg” question with regard to the linkage between economic development and political regimes, Was there a correlation or causal relationship between specific regime types and certain levels of development? If so, in which direction and of what specific type in both categories? Capitalist to socialist, socialist to capitalist or somewhere in between? Authoritarian to democratic or democratic to authoritarian and if the latter, what type of authoritarian? The possibilities of political-economic regime change are not as straight forward as might seem at first glance.

There is a third type of regime change that is also theoretically possible> It is simultaneous rather than sequential in nature. This is a situation where economic and political regime change occurred simultaneously, as part and parcel of the same transitional dynamic. This alternative was particularly of interest to students of the fall of the USSR and Eastern bloc regimes grouped in the Warsaw Pact as well as of the revolutionary transitions such as that of Nicaragua and Iran in 1979. In the former the hope was they would transition to both democracy and capitalism in short periods of time. In the latter the expectation was that with revolutionary overthrow of the Somoza dictatorship, socialism as an economic model could be rapidly imposed. The 1979 Iranian revolution represented a variant on that model, with many hoping that the post-Reza Pahlavi regime would be a theocratic democracy wedded to an Islamic market economy rooted in traditional Bazaari social relations of production.

Sadly, in both instances the 1979 revolutions eventually brought economic changes, but under a different type of authoritarianism than what existed before rather than the democracy that was promised. This may have been partially a product of the hostile reaction and pressure placed on the revolutionary regimes by the US and other Western states, but the fact is that be they simultaneous or sequential, the 1979 revolutionary regimes delivered something different than what was hoped (and fought) for.

The simultaneous transition possibility was also considered in the rise of Hugo Chavez and Bolivarianism in Venezuela in 1979 via electoral means, which presumably would have paved the way for a peaceful revolutionary change towards popular democracy and socialism, much in the way hope was previously raised along the same lines by the 1970 election of Salvador Allende in Chile. Alas, neither expectation was met: Allende was overthrown and killed in 1973 by a US-backed military coup d’état supported by rightwing forces while Chavez and his successor Maduro descended into authoritarian-kleptocratic rule culminating in the US military kidnapping of the Venezuelan leader in January of this year. As the author mentioned at the beginning of this post noted, the Venezuelan political leader has been forcibly removed but the regime has not.

As for former Soviet states, the record is very mixed. Russia has reverted to authoritarianism with a state capitalist/oligarchical hybrid economic model grounded in fossil fuel extraction and modernised Soviet-era industrial production.. Some former Warsaw Pact states have gone both democratic and (mostly) market capitalist. Others have gone autocratic and state capitalist/kleptocratic. Some have gravitated towards the European Union and even NATO. Others have remained within the Russian orbit on both political and economic grounds. This is especially true for Central Asian former Soviet republics (the so-called “Stans”), which have not undergone appreciable political regime change except to use elections as legitimation devices while economic control of extraction-based primary good production remains in the hands of nepotistic political elites and politically-connected interests.

It can be argued that simultaneous regime transitions cannot happen simply because of the turmoil and complexities involved in attempting to manage profound political and economic changes all at once. The cases cited above support that view regardless of what eventuated after the old political regime was displaced or the economic model substantially altered. But the issue of transitional sequencing remains an important one, not just conceptually but also as a matter of policy practice, especially if the goal is to restore or revive democratic governance.

As an example, my stay in the Pentagon in the early 1990s was based on a successful fellowship application that was centred on a proposal on how to democratise civil-military relations in post-authoritarian Latin America. I had noticed the difficulty with which new civilian elected governments were coping with entrenched authoritarian traditions in the (sometimes Prussian) military cultures of several Latin American nations, and so outlined in the fellowship proposal ways in which US non-lethal military aid, weapons sales and peer-to-peer training programs, coupled with legal and normative changes to the institutional relationships between the armed forces and civilian government, might help “democratise” the relations between political leaders and the military hierarchies of the time.

This was just one part of the political regime transition from dictatorship to democracy in that region–what was called “partial regime change,” where the sum of a number of reforms in the constituent parts of an electoral democracy (civil rights, election procedures, interest group intermediation systems, inter-agency accountability, policing authority, budget-setting agendas, federal-state relations, and even the relationship between civilian and military authorities)–were reformed, reconstituted or revitalised with the purpose being to provide institutional underpinnings that would support, then sustain and eventually reproduce democratic governance structures.

Again, the results were mixed but for the most part I am pleased to see that in places like Argentina, Brazil, Chile and Uruguay, the changes that my colleagues and I proposed seem to have stuck.

Getting back to the subject of Venezuela and now the attempt at forced regime change by the US in Iran, the folly of the move becomes clearer (as if it was not already). Not only were the “decapitation” strikes simply instances of state-sanctioned murder (by proxy, since the Israelis did the actual bombing of targeted leaders like the Ayatollah Khamenei), the Islamic regime and its constituent partial regimes remain intact, albeit with a stronger military influence replacing a weakened clerical caste headed by Khamenei’s badly injured son Mojtaba (something that is more the result of Revolutionary Guard (IRGC) dissatisfaction with the cleric’s enforcement of theocratic social policy prior to the US/Israeli attacks rather than the US/Israeli strikes themselves). If anything, what political regime change might be underway is, by several accounts, one from a theocratic to a military-dominated regime, conveniently reinforced by the foreign aggression waged upon Iranian society.

Lines of succession, promotion, policy and operational authority remain in place. So do the underlying civic structures, including the Bazaari social networks that even if now in opposition to most of the hard-line elements in the regime, remain fiercely anti-Western and Persian nationalist in orientation. In other words, the partial regime mosaic that when taken together constitutes the institutional edifice of the Islamic regime continues in place and functioning. Like in Venezuela, some former leaders are gone (dead) but the regime remains even as it evolves from within. Nor has the economy changed–although porous sanctions and the Revolutionary Guard toll booth blockade of the Hormuz Straits has strengthened the Islamic Republic regime’s control over it.

In effect, we have seen leadership change without regime change, little significant economic change other than a shift in beneficiaries in the Venezuelan case, and no real transitional sequence at all. This demonstrates the shallowness of what passes in the US for strategic thinking, comparative political analysis and foreign country expertise, to say nothing of the ahistorical ignorance of the MAGA elites in and outside of government who enable and support US foreign adventurism under Trump.

In fact, it might do well for scholars, politicians and economic interests alike to return to that literature on authoritarian regime demise to develop a US-focused idiosyncratic conceptual and practical framework for studying the late stage dynamics of the second MAGA administration. Because it is quite feasible that its demise will more resemble that of dictatorial collapse rather than that of democratic decline even if certain electoral trappings and procedural niceties cloak the entire process. The question for the US then is: if the transitional sequence begins with political change away from MAGA, will it a) result in its elimination from political society? and b) what if any economic and other partial regime reforms will come from the anti-MAGA political change if it occurs?

Without both, regime (or at least government) change in the US away from what exists today will not happen. Depending on one’s perspective, that may or may not be a good thing.

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Acquiescence is not consent, or a basis for rule.

As a follow up to my previous post (and harkening to a regular theme in my writing), consider this:

Used as the basis for authority, repression obeys a form of Newtonian Law: it wanes over time. You cannot repress the same amount of people with the same amount of force forever. Their numbers will grow and your ability to repress will drop unless you further increase the use of force. That only aggravates the situation. If the only response to dissent is more and wider repression, then less people have something to lose, even if it is their fear.

Repression must be justified ideologically and accepted by the majority for it to work as an instrument of social control. In other words, using mass repression without commensurate public consent is a brittle club. Despots try to shape narratives via lies, disinformation and propaganda in order to alter that inescapable fact, but the truth is that partisan spin or silence may obscure reality–what our eyes have seen and our ears have heard–but they can never replace it. It forms a memory that cannot be erased even if suppressed or delayed in its activation. It is the memory of what is and was real that forms the conscious basis of mass contingent consent (contingent because we do not give consent once, forever, to any given leader, government or administration).

That is why public acquiescence does not equal popular consent. That former is a short-term solution, born of silence and submission to superior physical force. The latter is the basis for political legitimacy and stable democratic rule. One is temporary, designed to break resistance to or reinforce a particular political project. The other is long-term in orientation even if contingent on material and social expectations being met.

Trump and co. appear to not understand this basic axiom and in fact seem blind to it given their slanderous and false accounts of the ICE murders in MN. This augers poorly for their longer-term prospects.

That gives me a basis for hope.

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The real enemy within.

Rather than a measured analysis delving into complex and intricate political issues, this post winds up being a bit of a rant. That is because the subject is simple and deserves our disdain. I shall start out gently, then get to the heart of the matter. Here goes.

One unfortunate human trait is to not learn the correct lessons from history or from personal experience and past mistakes, and to instead draw different conclusions that end up compounding the original problem or creating new ones. In politics one of the more loathsome traits is for politicians to observe what works in a different political context and then try to transpose that behaviour onto their own approaches regardless of whether the local political history and culture remotely resemble that of the different context . Another is to think that an original sin (say, genocide) can be improved upon or go unpunished with better preparation, determination and technologies, and so rather than avoid committing a similar transgression, the actor in question seeks to improve upon it. These are particularly noxious forms of conceptual stretching because they have real-life consequences rather than just be a methodologically improper substitute for legitimate conceptual transfer.

One tried and true example of this unfortunate syndrome is the “enemy within” attack on domestic political “opponents” (although in truth these “enemies” most often tend to be scapegoats and marginalised social groups). Most people are aware of the Nazi use of the term to justify their approach to Jews, Roma, Communists and homosexuals. South American dictatorships referred to dissidents and political opponents in such terms as well, labelling them a “cancer” that had to be “forcibly extirpated” in order for the body politic to survive. This led to torture, “disappearances” and mass murder as tools that enforced social compliance with regime edicts.

In NZ we now have a Kiwi version of the “enemy within” trope. It is part of a broader borrowing of US and other foreign rightwing concepts. For example, ACT emulates the Elon Musk/DOGE and Argentine president Javier Milei approaches to public sector dismantlement in the name of cost-cutting. NZ First leaders Winston Peters and Shane Jones have opted for importing US culture wars while disregarding basic environmental science, discovering that “woke” is bad and that scapegoating immigrants and non-binary people is good cover when helping pad the bottom lines of their industry benefactors (fisheries and mining, specifically). National opts for US-style corporate welfare and voter suppression ploys, trying to outlaw prisoner voting and reduce or eliminate Maori wards.

The structure of parliament helps in this regard because minor parties only need to focus on gaining five percent of the popular vote in order to achieve representation and, should the National Party win a plurality of seats and reach agreement with its minor ideological counterparts, be part of a coalition government such as the one that governs now. In short: appealing to base retrograde prejudices and ignorance works well as a MMP threshold target strategy for rightwing parties. Leftwing parties? Not so much (although te Pati Maori is doing its level best to emulate their rightwing antagonists when it comes to performative politics for their target electoral demographic)

Although the why in “why do they do it?” is pretty clear (hint: because it works), the use of US political culture imports in Aotearoa is problematic because it is underwritten by violence and the threat thereof. There is nothing debatable about this. The US has a long sordid history and culture of political violence, something that has been exacerbated in recent times by Trump’s malevolent personality and MAGA’s mean mendacity, traits that are echoed by a legion of rightwing enablers in and out of public office, cheered on by “influencers’ and commentators in the corporate and social media landscape/ecosystem.

This sewer is awash in conspiracies, disinformation, misinformation and outright lies seeking to foment social division and partisan advantage. It revels in dog-whistling, stochastic violence and projecting evil character and intent to ideological rivals when in fact, it is the Right that commits the majority of political violence in the US (and arguably NZ as of late. Think of our local neo-Nazis). And as the Charlie Kirk murder and repeated attacks on liberal-progressive “enemies” of Trump have shown (including elected officials) , it can be deadly (interestingly, after denouncing Kirk’s murder, the attack on a Mormon temple in Michigan and the staged attack on Trump in Butler, PA as the work of leftists, the US rightwing–including the White House–has gone very quiet once it was revealed that in all three instances the perpetrators were MAGA adherents and/or held extreme rightwing views).

The influence of US non-state ideological actors like Steve Bannon, Curtis Yarvin, Jordan Peterson (although Canadian born), the Atlas Institute and Koch brothers front agencies first came to light in NZ during the pandemic and run-up to the 2022 parliamentary protests. Although Australian, the Christchurch terrorist had a sympathetic circle of Anders Breivik-worshipping fellow travelers who, although unmentioned in the whitewash that was the Royal Commission Report on the attacks, were well-known to security authorities (even if he was considered a minor player before he made his move). These various ideological strands came together to meld anti-vaccination, anti-Semitic, male supremacist, QAnon and Deep State conspiracies into a broad anti-government message tailored to the NZ context.

With a mixture of foreign and domestic funding and massive coverage from local news outlets, rightwing extremist views were then mainstreamed in parliament and in corporate media megaphones. People like Winston Peters rubbed shoulders with conspiracists who brandished signs calling for Jacinda Ardern and Ashley Bloomfield’s executions. Racist agitators like David Seymour spoke of Stalinist “gulags” and loss of individual freedoms due to Covid lockdowns and vaccination mandates while seeking to upend the nation’s foundational documents enshrining Treaty rights for Maori. Lesser bozos (e.g. Peter Williams, Sean Plunket, Michael Laws and various bloggers) were given platforms in the media landscape regardless of the truth behind their arguments (social media was and is the worst in this regard). For media bosses, (themselves rightwing-adjacent in spite of accusations of “leftist bias”), clicks and eyeballs mattered more than the content of the conversations themselves.

More broadly, if we consider the term “demos” (people) as the root concept in our understanding of democracy (as rule of the people), NACTFirst policies are anti-demos at their core. Denying pay equality to women, refusing to negotiate in good faith with nurses and teachers on matters of wage and working conditions, cutting health leave for non-permanent (annual contract) workers, removing nicotine and fossil fuel taxes while ending electric vehicle subsidies, raising speed limits, opening conservation land to invasive mining, loosening fishery regulations, re-opening off-shore gas and oil exploration, trying to make English the only official language of NZ and removing te Reo from official documents and public spaces, and of course the assault on Treaty rights and attempts to enshrine the primacy of private property rights rather than the collective good in law, these and other usurpations of the demos commonweal in favor of the narrow-minded desires of special interests–most of them pushed under urgency without proper consultation and deliberation—demonstrate a callous indifference, even disdain, for the people of NZ at large, especially non-dominant and marginalized groups.

Lately the ogres have turned their dark attention to non-binary people, “wokesters” of various stripes, feminists, environmentalists, immigrants (not just Muslim) and assorted “communists,” “Marxists” and “socialists” that they see as NZ’s subversive “enemy within.” And when the targets of their malevolent attention push back, the Right go all snowflake and complain about harassment, cancel culture and intimidation. We must say it again: projection much?

The move from calling people “woke” and hippy-dippy luddites who do not share NZ “values” to calling them perverts and domestic extremists is a dangerous slope towards incitement of violence against them. It is also hypocritical. Let us be clear. The NZ Right are not directing their venom at seditious outfits like Voices for Freedom or Counterspin media or astroturf disinformation organisations like Groundswell, the Taxpayers “Union” and Free Speech Coalition. To the contrary, these entities constitute part of the rightwing hate network that includes media like The Platform and Reality Check Radio, to say nothing of the more subtle reactionary messaging on mainstream outlets like Newstalk ZB and Stuff.

The NZ Left need to stop being defensive, get their shambolic houses in order, grow some spine and call out the rightwing hate-mongers for what they are. National may be more incompetent than intolerant, but ACT and NZ First are more intolerant than incompetent. Their use of US culture war language provides excellent recruitment material for narrow-minded, prejudiced and ignorant people on their side of the ideological street, but also works insidiously to incite violence against the supposedly extremist progressive enemy on the other side of that street. This gives the NZ Left a window of opportunity in the form of speaking the truth about Peters, Seymour, Luxon and their lesser associates. They are petty tyrants whose interest in democracy is instrumental, not intrinsic, and who are quick to drop democratic niceties if they feel that their social and political status is challenged by “woke” progressives.

Put another way. When a militant or agitated Left protester wants to send an ideological message, they put a crowbar or an axe through a politician’s window or pour syrup on a foreign agitator. When a Right protester wants to send a message, they seek to hurt someone by words and deeds. They say as much, and as the Christchurch massacres, attack on James Shaw and recent arrest of a murderous punk demonstrates, they are prepared to assault and kill for their “cause.” The parliamentary protests were a good example of that simmering hate and violence eventually spilling out into the open.

When it comes to political violence and rightwing claims of victimhood, the proven truth is contrary to their claims. The real snowflakes are those who specialise in race baiting, xenophobia and misogynistic insults who now cry crocodile tears about opponents “inciting” violence against them. Their hypocrisy is real and the double standard is evident.

In the end, under the cover of their vacuous rhetoric and mean-spirited actions, it is actors like ACT and NZ First who are the worst enemy of NZ democracy. They corrode it from the inside, playing by the rules as given where they are exploitable, but at heart are an anti-democratic, foreign-inspired and -supported enemy inside the walls of NZ political society that try every means possible to rig and play the political system (say, by exchanging political donations for narrowly focused political favours and by trying to alter basic constitutional principles) in order to thwart the fair and equitable distribution of scarce societal resources for the benefit of the common good.

They can shout US derived slogans and point their fingers at opposition parliamentarians as an invitation to intimidation, but the hard truth of NZ politics is palpable and cold. The enemy within NZ politics does not come from the Left. It comes from an increasingly anti-democratic Right influenced from abroad and corrupted at its core. It has a visible name in ACT and NZ First, and a willing accomplice in an enfeebled National leadership.

Shame on the lot of them. They need to be electorally booted to the curb. It remains to be seen if the parliamentary Left, such as it is, has the starch to do so.

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Comparative value versus comparative worth.

Recent NACTFirst government assaults on female pay equity, public sector employment, labour regulations and other worker’s rights (to say nothing of trying to roll back Maori Treaty rights and enshrine the primacy of property right in NZ law), got me to thinking about how we measure value and worth in society. I tend to think of society being made of contributors and freeloaders. Contributors add value to their communities, be they large or small. They can be paid or unpaid, employed or volunteers, able-bodied or disabled. To me, these people are of high value and therefore of high worth. Freeloaders, on the other hand, are those who ride on the backs of others’ contributions. They can be criminals or hedge fund managers, financial advisors and consultants, rightwing bloggers and conspiracy theorists, gossip columnists or politicians. They do not create value in or for society. They appropriate worth when they can by appraising and selling themselves for more than their real value.

To be clear, this measure is not about surplus value in production and by whom it is appropriated. It is about the relationship between real value and actual worth, which may or may not be related.

Three illustrations of the spurious relationship of value and worth come to mind. There is an old saying in Latin America that a great bargain is to buy a person for their real value and then sell them for what they say they are worth. On another front, someone I know runs a financial advisory service where he caters to what he initially called “high value people.” When it was pointed out to him that he was conflating material worth with human value, he changed his firm’s logo but we have not had a good relationship since (he caters to clients with disposable investment assets of USD 10 million or more, including professional athletes). In a similar but opposite vein, my late mother, an organic intellectual if there ever was one, used to say that our wage scales are completely upside down. We should pay rubbish collectors and sewer cleaners the highest salaries and pay professional athletes and entertainers the minimum wage. Her reasoning was that athletes and entertainers provide some value to society but will receive many more benefits, material and otherwise, from the public adulation that they engender, and they will receive these benefits long after their active careers are done. Their material worth far exceeds their social value.

Conversely, those who do what in India is considered Untouchable work are essential to the good functioning of modern society and in fact critical to maintaining public health and well-being. Because of the nature of their work and the negative exposures involved in it, their careers are short and often brutish. And yet in modern society the reverse is true when it comes to their value and worth. They are paid far less (as a measure of worth) than their actual value to society. Why is that? Even if we factor in things like education, entrepreneurship and other intervening variables and admit for the existence of objectively fair measures of value and worth (and by this I do not mean the stupid comparisons of nurses and teachers versus cops and firefighter’s pay or any other gendered work comparisons), it seems that oftentimes the relationship between actual societal value and perceived worth is perversely skewed in inversely proportional ways.

That brings me back to the secondary teacher’s strike this past week. Although I left academia over a decade ago before the academic Taylorists turned universities into scholastic sweatshops whose focus is on revenue generation rather than intellectual advancement, and who believe that Science, Technology, Engineering and Mathematics (now sometimes replaced by “Economics and Management” as the back end of the “STEM” mantra) should be the sole focus of university research and teaching (eliminating the Arts and Social Sciences), I maintain contacts with a number of academics who have managed to keep their jobs and still pursue the life of the mind while teaching within the limits of current Taylorist curriculum paradigms and business models.

One of these contacts has just been made redundant by the NZ university to which they are affiliated (which is in the process of dismantling its social science programs while still recruiting students for admission in to them), so is considering turning to secondary school teaching as a new career path. They are also thinking about working in a policy analyst role, including in a parliamentary or political party setting. As part of the research and preparation process for that transition, and in light of the current stand-off between the government and secondary teacher’s union about cost-of-living (COLA) wage increases, they reached out to fellow colleagues who do research on related subjects in order to get a comparative idea of wages in those career fields. Although there are a number of interesting facts that came from the materials that my contact received that are worth discussing at another time, this one was shared with me. It involves the comparative base remuneration of backbench MPs and the upper end of teacher’s pay scales.

The data begs some questions. Who brings more value to NZ society, MPs or teachers? How is their value measured? What is worth more to NZ society, politicians or teachers? How is their (comparative) worth measured? Comparatively speaking, in terms of their contributions to NZ society, who is valued more and who is worth more? More broadly, is there a relationship between value and worth in NZ?

As for the specifics of the chart. Why is is the worth of backbench MPs (as measured in wages) significantly higher than that of the most experienced and well paid teachers? Since MPs also receive non-wage benefits such as accomodation and travel allowances and are often “comped” by lobbyists and other interlocutors in the form of meals and other incidentals, why is the wage gap between them and the most experienced teachers so significant? As for work equivalence, it can be argued that both MPs and teachers work long hours beyond their assigned time in class or in the parliament debating chamber, and both sacrifice family life and other leisure pursuits in order to do so. Both have formal work hours and yet engage in much informal work (say, coaching sports teams or participating in civic groups). Both MPs and teachers have invested much time and resources into their own educations and qualifications as well as through practical experience. So why the difference in worth if their value to society is similar if not equal? Or is their value not equal and hence their worth simply reflects the difference?

That last question is key. Does NZ society value MPs more than teachers and thus pay them more as a measure of their worth? Admitting for a degree of autonomy in setting institutional wage standards, are the average parliamentarians worth that much more than the most experienced teachers? Is their comparative worth–and that of teachers–based on any measure of value?

Perhaps there is a market-based answer to the question such as “politicians are rare gems that are hard to find while teachers are a dime a dozen because they are like pebbles on a beach, etc.” But even if this were true, perhaps scarcity of a resource is not a true measure of value. Memecoins such as $TRUMP may be worth much (+USD8.36/coin with a market cap of over USD 1.6 billion) but do they have any intrinsic or tangible value?

I will leave it for readers to ponder these questions and the more general question about the relationship of social value and material worth. However, one thing should be clear. Only when that relationship is defined and put into practice can we begin to speak of working towards a fair and equitable democratic capitalist society.

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A culture of cruelty.

In February I wrote a post about “the politics of cruelty” in which I highlighted the mean-spirited commonalities of recently elected rightwing governments in the US, NZ, Italy and other democracies. In this post I shall expand on them with reference to some of the authoritarian features that I researched and wrote about when I was a young academic.

In the 1980s and early 1990s when I wrote about Argentine and South American authoritarianism, I borrowed the phrase “cultura del miedo” (culture of fear) from Juan Corradi, Guillermo O’Donnell, Norberto Lechner and others to characterise the social anomaly that exists in a country ruled by a state terror regime like the “Proceso de Reorganizacion Nacional” in Argentina from 1976 to 1983. In those circumstances individual psycho-pathologies are often rooted in the pervasive feelings of dread, vulnerability and hopelessness brought about by the regime’s use of death squads, disappearances and other violent authoritarian measures to enforce public compliance with their edicts. That pervasive sense of fear extends to collective life, something that was and is a deliberate objective of authoritarians because it produces a sense of survivalist alienation and social atomisation in the body politic, thereby disrupting basic horizontal bonds between and within groups in civil society (you can see one of my essays that uses this concept here: https://www.jstor.org/stable/2111080).

In recent years and especially since Trump’s re-election in the US, Javier Milei’s election in Argentina and the election of the right wing “chaos coalition” in NZ, I see an extension of this concept in what I will call the culture of cruelty. A culture of cruelty is one in which social groups and organisations, including governments, engage in particularly cruel behaviour in order to punish, humiliate and revel in the plight of others, particularly political opponents and scapegoated social out-groups. We only need to think of Trump’s deportation policies and the behaviour of his immigration Gestapo, ICE, to see the culture of cruelty at work. We can see it is the DOGE chainsaw approach to public sector employment and federal regulations. We can see it at MAGA rallies. It is personalised in the behaviour of Trump advisors like Stephen Miller, Karoline Leavitt and Tom Homan, who show utter contempt for the suffering their policies have caused and in fact appear to relish being able to rub in the fact that they can act with apparent impunity due to the weakness of the courts and congressional or partisan complicity. 

In fact, the “culture of impunity” is another characteristic of authoritarianism that I and others wrote about three decades go, and it goes hand-in-hand with the culture of fear because it is the feeling of impunity that leads dictatorships to use wanton repression as an instrument of subjugation of the popular will. In other words, the culture of regime impunity leads to the imposition of a culture of fear in society. That is what is at work, to various degrees, under Trump, Milei, the evil clown circus currently ruling NZ (especially in the ACT and NZ First parties) and in other former liberal democracies today.

This culture is mean-spirited and malicious. In many instances it is fuelled by hatred of “others,” be they immigrants, indigenous people, people of colour or different faiths, those who are sexually “deviant” from “traditional” norms (i.e. non-binary) and others who do not conform to a given set of social mores or expectations or are simply easy scapegoats given public attitudes. It is facilitated by the increased vulgarisation of social discourse and erosion of societal norms regarding behaviour and civic exchange, now megaphoned and accentuated by social media. It is cruelty for cruelty’s sake, and uses cruelty as a punishment, as an intimidation tactic and as a dark reminder of what is possible when one is targeted for any number of perceived transgressions

Cruelty can be physical, mental, emotional, social or any combination of them because its impact is not confined to just one dimension or aspect of human existence. It is “unusual” in that its objective is to cause disproportionate anxiety, anguish, stress and suffering to targeted people and groups beyond whatever duress might (or might not) be warranted under the circumstances. The term “scarred for life” is an accurate depiction of the broader long-term effects that cruelty can have on the human subject. And when it comes to public policy or social exchange among groups, that is exactly what perpetrators hope to achieve via its use: it psychologically traumatises people and groups in the moment as well as their individual and collective memories, something that renders asunder the social fabric into which they were previously woven.

As is the case with torture (which is inherently cruel), social and political cruelty works. Not so much as an instrument to induce cooperation from those otherwise disposed not to give it, but as a disincentive, revenge or retribution tool against them.

I could write more about the subject but this is not the place to do so. However, I hope that the notion is clear. We are now in an era where the culture and politics of cruelty have become integral features of democratic politics in at least some Western societies (I will leave aside for the moment the fear that exists in countries ruled by authoritarian regimes like those in Russia, China or Nicaragua). And if the cultures of impunity that have led to the imposition of these growing cultures of cruelty and fear in Western societies continues unchecked, then another social pathology will follow–the reaping or harvesting of fear (“cosecha del miedo,” in O’Donnell’s words) in the form of a legacy of damaged people and institutions resultant from the practice.

Should that happen, then democracy as a social construct and a method of governance will never be the same.

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School meals as human capital investment.

Although I do not usually write about NZ politics, I do follow them. I find that with the exception of a few commentators, coverage of domestic issues tends to be dominated by a fixation on personalities, scandals, “gotcha” questioning, “he said, she said” accusations, nitpicking about the daily minutia of pretty trivial matters and clickbait hysteria about usually inconsequential issues (such as the recent freedom of navigation/power projection exercise conducted by a small Chinese flotilla/task force that in no way presented a serious threat to NZ interests). The world is blowing up before our eyes and NZ media fixates on parliamentary bullying, politician’s name-calling, assorted partisan spin attempts and even the rhyming word salad vitriol spewing from one bloated onanist’s mouth. Rarely is there a reflection on the why of some policy controversies that extend beyond the immediacies of the moment. Worse yet, what starts out in corporate media coverage then gets siloed and echo-chambered down into social media cesspools where hatred and contempt for “others” is the most salient distinguishing feature of discourse.

As a short response, here I would like to very briefly do a reflection on the why of school meals.

Here is why: The most precious resource that a country has is its human capital. The creativity/productivity of its people are the true measure of its strength. Investment in human capital involves short- and long-term direct and indirect costs in human capital development, one of which is schooling. Since it is proven that well-fed kids do better academically and are more socially adjusted than hungry or poorly fed kids, school meals have long been considered to be an integral part of the indirect investment in (future) human capital. If for whatever reason parents cannot provide nutritious school meals for their kids to take to school (there are many, most not due to parental negligence), most societies accept the need to provide them in the school system using taxpayer-provided funding. This is not just a trait of democratic educational systems, Authoritarians well understand the concept of human capital development so are often just as prone to providing nutritious school means (often with propaganda associating the regime with school meal-provision programs).

For example, Argentina (where I was raised asa child), Brazil and Chile (where I researched and worked as an adult) all provide school meals at no or small cost to caregivers. This happened during periods of democratic rule as well as dictatorship, with the exception that the Pinochet dictatorship in Chile selectively closed entire schools and health clinics in working class neighbourhoods in order to weaken what it considered to be sources of class resistance to its murderous neoliberalism (from which NZ took many lessons, including its Labor Law reforms of the late 1980s and early 1990s, the legacies of which remain to this day). Similarly, some of the biggest protests against the chainsaw cost-cutting approach adopted by ACT Party favourite Javier Milei in Argentina involves cutting back on school meals, something that because of its extensive history in Argentina is considered to be a birthright, especially amongst the working classes. Along with other socio-economic indicators like the over-all poverty rate (now nearly 60 percent of the population), child malnutrition has surged in the (again, poor and low income) areas where school meals are the most needed and yet where meal cutbacks have been zealously applied.

That may be by design, like in the Pincohet regime’s approach in its day. Milei’s sociopathy simply sees the lower income strata as vermin that should be eliminated, not nurtured. Parsing David Seymour’s rhetoric on his school meal program and leaving aside the dubious circumstances in which the contract for his program was let, one gets the impression that he shares Milei’s Social Darwinistic worldview. We can only hope that he does not share Milei’s view that “blue eyed people” are “aesthetically superior” to dark-eyed folk (true story: Milei actually said this in a country where the majority of the country do not have blue eyes). But then again, Seymour’s attacks on the Treaty and adjacent attacks on Maori “privileges” seem to be cut from the same cloth as Milei’s.

That having been duly noted, the bottom line is that in most countries and certainly in the developed world, current tax dollars are used to invest in pursuit of future human capital returns. It complements immigration policy in that regard, as immigration provides short-term human capital inflows that over time can be transferred into inter-generation human capital development through education and the infrastructures that go with it (like school meals). In fact, dividends on this investment come in the form of productive adults upon whom less public money is spent on welfare, health and crime mitigation services, and who in fact pay more in taxes than those who wind up as dependents of those public services. Surely the trade-off is worth it.

It is therefore mistaken and short-sighted to claim that it is not the NZ school system’s responsibility to provide student meals. Those meals are a collective good that serve both the present and future commonweal. As such, they should be nutritionally sufficient to help a young person’s development, not just a cost that must be kept low. Scrimping on meal costs and arguing about parental responsibility at the expense of boosting NZ’s future human capital is folly.

But that is where NZ is today.

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Political societies and economic preferences.

Much discussion has been held over the Regulatory Standards Bill (RSB), the latest in a series of rightwing attempts to enshrine into law pro-market precepts such as the primacy of private property ownership. Underneath the good governance and economic efficiency gobbledegook language of the Bill is a desire to strip back regulations in order to give capitalists of various stripes more latitude of action.

The RSB is interesting for two reasons. One, it is the type of omnibus bill that is designed to supersede other legislation in the policy enforcement chain. It is a “mother of all laws” or foundational stone type of legislation that its proponents hope will serve as a basis for future legislative reforms and policy-making and to which all existing laws must be retro-fitted. Although it varies in its NZ specifics, it emulates the “Ley Omnibus” (later named “Ley Bases” (Base Law) pushed through by Argentine president Javier Milei last year, which basically allows for the dismantling of the Argentine State bureaucracy, reform of labor and environmental laws, slashes the public budget, and opens the economy to foreign investment.

As a result, although the inflation rate has been drastically reduced and some foreign investors have taken interest in the Argentine economy, the poverty rate now reaches nearly 60 percent, health indicators (and facilities) have cratered, pension and social welfare plans have been decimated, unemployment and crime have risen, and basic public services are on life support (including power and water provision in some areas). Despite these deleterious effects, Milei’s “chainsaw” approach has been celebrated by the ACT Party, sponsor of the RSB and its predecessors, so here again we see an example of NZ politicians borrowing concepts from similarly-minded foreign governments.

They are not alone: the incoming Trump administration’s Project 2025 and Project 47 copy aspects of Hungarian president Viktor Orban’s authoritarian-minded constitutional reforms (since it centralises power in the Executive Branch and restricts civil liberties and opposition rights). More ominously, because it is an omnibus bill that redraws the NZ constitutional map in a preferred image, it echoes the Nazi “Empowerment Law” that Hitler pushed through in the German parliament after the was named Chancellor in 1933, albeit without the repressive powers later confirmed upon him. As in the case with Milei and his Base Law (and Hitler at the beginning of his legislative campaign), the RSB depends on securing a slim parliamentary majority in order to to pass into law.

What is important to note is that such omnibus legislation is most often used in democracies by authoritarian-minded politicians who are afraid that they cannot get their policy reforms passed and accepted otherwise. It is a soft form of constitutional coup whereby the “rules of the game” are stacked via legislative reform in favour of a specific set of interests, not the public good. It is a “soft” type of coup because it uses lawful/constitutional means to achieve its ends. In a perverse way it is a sign of weakness that its proponents do so, as if they know that their preferred policy prescriptions will be rejected by the electorate in the absence of an overarching law forcing the public to follow them.

To be clear, here the focus is on omnibus or foundational laws, not more specifically drawn laws that follow from them. For example, commercial and environmental law cover aspects of social and economic life but are not “foundational” in the sense that they do not provide cornerstone underpinnings to civil and criminal law, which in turn address detailed and specific rights and obligations regarding various aspects of social life, including enforcement of those rights and obligations by an independent judiciary. “Penalties under the law” refer to this level secondary of judicial oversight, which in turn is governed by foundational principles enshrined in omnibus legislation (which is the province of constitutional law).

There is a second, more fundamental problem with this approach. It involves the distinction between political society and economic society and why they should not be intertwined.

Political societies are aggregations of people within given physical boundaries who agree upon or are forced to accept certain universally-binding rules regarding representation, leadership and collective decision-making. Because NZ is the subject of this post, we shall leave aside for the moment various authoritarian political communities. As a liberal democracy, NZ has a form of rule based on majority contingent consent to the system as given, formally expressed through elections but more granularly in the everyday actions of voters who accept their positions in the social order. People go to work, play, attend school, have relationships and generally comport themselves as members of society in accordance with commonly accepted notions of acceptable behaviour (e.g., “live and let live,” “due onto others as one would do onto oneself,” respect difference and the rules of the road, etc.). But that majority consent to any given democratic rule is contingent on public expectations being met, both materially as well as politically. Political and economic societies are formed to address (and shape) those expectations.

Economic societies are aggregations of people operating within a given productive structure, making things and generating surpluses from their labor and labor-saving inventions while exchanging goods and services. “Homo economicus” is non-political. S/he maximises economic opportunities in order to pursue material interests. The ways of doing so are many and can involve collective as well as individual effort, which is often determined by the type and modalities of production (industrial, agricultural, mixed, etc.) and the material goods being pursued.

Vulgar structuralist thought holds that the type of economic society determines what type of civil and political society emerge from it. To this day, proponents of things like (neo)modernisation theory adhere to this belief. But such views offer a simplistic read on the interplay between economic and non-economic factors, so claims such as “free markets lead to democracy,” and ” political parties are the political equivalent of economic agents in the productive process” are overdrawn at best. A more nuanced take is that civil and political life may have a grounding in economic life but are not reducible to or epiphenomena of it. In some instances, say in the cultural sphere, human behaviour is not a surface reflection of an underlying economic reality or framework.

Political society is about collective governance and civil engagement. In democracies it involves a “legal” agreement, compact, or contract about the way in which the political order should be governed, which involves ostensibly neutral institutions and processes, As such, it can co-exist with a number of economic arrangements and is not inherently linked to any one. For example, over the years democracy has coexisted comfortably with varieties of capitalism and socialism. Authoritarianism has also co-existed with capitalism and socialism. The particular combination of economic framework and governance structure defines specific variants of regime type: NZ is a “liberal” democracy because it is based on a capitalist economic foundation (first settler colonialist, now primary good export, real estate ownership and services dependent production). North Korea is a Stalinist country because it combines one-party authoritarian rule with State control of the mixed industrial/agrarian economy.

What this means is that laws in a democracy are basically a means of adjudicating disputes, avoiding collective conflicts and regulating individual and collective behaviour regardless of economic status (think of the “justice is blind” adage). Ideally, they should be agnostic or neutral with regard to economic preferences because it is possible that future generations of voters will elect to support different types of economic arrangements that they believe suit their collective and individual material interests better than current schemes.

But that is not what has happened. In NZ and elsewhere in liberal democracies, things like private property rights have been enshrined in law and thereby protected by the State. The evolution of this marriage of political and economic societies is complex but the bottom line is that NZ is a capitalist society governed by a democratic capitalist State that enforces the primacy of capital above all other things. To be sure, much lip service is given to civil liberties, human rights, equality before the law, even adherence to the principles of Te Tiriti o Waitangi. But the foundation of the modern NZ State is not based on a contract between interested parties such as the agents who signed the Treaty, or on respect for the rule of law per se, but on the structural dependence of NZ society on capitalism. The role of the NZ State is to help resolve the contradictions that inevitably emergence in a political system where a minority of voters control major parts of the productive apparatus but rely on the labour of others (wage labour) in order to generate the material surpluses (profits) that allow them to exercise (indirect) political as well as (direct) economic control in NZ society.

The RSB seeks to further deepen that structural dependence of NZ society on capital by giving certain capitalist fractions more leeway in the conduct of their self-interested affairs. When fully implemented it will atomise wage-labor both in and out of production while consolidating specific types of capitalist structural control. In that light the RSB codifies the State’s role (or non-role) in facilitating capitalists’ (aka businesses) self-interested pursuit of profit. From then on self-interested maximisers of opportunities, individual and corporate, will seek comparative advantages in the deregulated marketplace.

The problem, again, is that enshrining a specific set of economic preferences or biases in a political charter interferes with voter’s freedom of choice when it comes to their own economic interests and desires. Depending on their circumstances and structural location in the productive apparatus, not everyone may be a fan of capitalism or accept the primacy of private property rights. Some may even prefer socialism, however that is defined. Prioritizing and facilitating the pursuit of specific economic preferences contravenes the commonweal (public interest) basis of democratic political charters such as that governing Aotearoa. Instead, it rigs the societal “game” in fair of a select few.

Other, more astute minds have already voiced their opposition to the RSB on a variety of grounds. Here the point is to remind readers of why omnibus bills are inherently anti-democratic even if they are legally constitutional, and why democratic political society is distinct from and should remain “above” economic society however construed. The former deals with universal values and interests; the latter involves specific sectorial interests and their material objectives in a system structurally based on the pursuit of profit. Although they may be overlapped in fact because of NZ’s history of structural dependence on capital, the public good is best served when the political/legal framework is agnostic or neutral when it comes to sectorial interests. That is what democratic collective bargaining systems are for and why political lobbying needs to be tightly regulated. Instead, the RSB seeks to tilt the game board in the direction of a specific set of interests, not the public interest at large.

Alas, although it is not meant to be, the rightwing NZ economic and political twain have met, and the outcome is the RSB. For the reasons outlined above, that is why it should be opposed.

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The disinformation grift in NZ.

A while back I was engaged in an unpleasant exchange with a leader of the most well-known NZ anti-vax group and several like-minded trolls. I had responded to a racist meme on social media in which a rightwing podcaster in the US interviewed one of the leaders of the Proud Boys movement (in 2017) in which the Proud Boy made claims that 55 percent of UK Pakistanis were in-bred (“consanguineous” in their pseudo- scientific terminology) and that 50 percent of the births by women in such relationships were still-born. The IV was reposted late last year as a way to link the incidence of inbreeding to the “Pakistani gang rape networks” stories circulating in the UK and picked up by white supremacists the world over. The local anti-vax leader reposted the IV approvingly.

I made a comment on the thread about how if their data was true they should have nothing to worry about since a 50 percent stillborn rate pretty much is a path to extinction, especially when half of the surviving in-bred children would be too mentally incapacitated to do anything dangerous and pose a threat to the UK status quo (which was the implication in the IV). Because the Proud Boy leader showed photos of supposed official medical data charts to back up his views, I questioned if he had data on Mormons or Hasidic Jews in order to make cross-religious/ethnic comparisons. Instead, one of the trolls on the thread posted an official looking chart (but with no title, source or other information) listing a number of Muslim majority nations with their respective “consanguineous” birthrates. When I noted that the data presentation look cherry-picked because it only covered Muslim majority countries, the respondent insisted otherwise. So be it. The best response I got was that Pakistani Muslim in-breeding in the UK was a problem because they would burden the health care system. Fair enough but that was not the thrust of the discussion, which again was focused on social issues related to Muslim immigration in the UK. In any event, after that the argument descended into personal insults, ridiculous claims and, well, racism.

I have chosen not to identify the NZ anti-vax group or the referenced particular leader other than with generic “woke” pronouns because they are not worth the energy. People who follow the NZ anti-vax movement will know who the person is. So why expend oxygen on them and give them more attention, especially since that is what they crave? Also, when I refer to the “disinformation grift” I am not referring to the government-funded anti-extremism and radicalization entities that sprung up after the March 15, 2019 rightwing terrorist attacks in Christchurch, which have been falsely accused by rightwing mouthpieces of being opportunistic troughers pilfering from the public purse. I give no credence to those accusations and instead will focus on those who deliberately spread lies and falsehoods about vaccines, the nature of government health edicts, health indicator demographics and assorted other seditious claims among the tinfoil hat brigade.

The exchange with the anti-vaxxer and racists got me to thinking about how it appears that this NZ anti-vax leader has materially benefitted from arguing against government pandemic mitigation efforts, health authority mandates, “socialist” or “fascist” infringements on individual rights (of movement and assembly), forced introduction of foreign materials and nano-technologies into humans via the “jabs,” and imposition of quarantines and travel bans while vilifying Jacinda Ardern as being a modern day Hitler or Stalin with Ashley Bloomfield (and Dr. Anthony Fauci in the US) being her Dr. Mengele, among assorted other lunacies.

The twist is that I know this person because “they/it” live in my small community and was a teacher’s aide at the local primary school that my son attended. They/it was known in the community for their/it’s anti-vax views (for diseases like measles) well before the pandemic, but back then they/it took a relatively low profile and did not proselytize their/it’s views until Covid struck. This is not to say that these views were unknown, since they/it used personal social media accounts to post about their/it’s beliefs. These include a well-known antipathy towards large people, particularly those of colour, seemingly due to they/it’s healthy diet and “wellness” lifestyle (let’s just say that they/it does not like people who enjoy KFC).

Unfortunately, in the exchange following the racist IV post they/it accused me of stalking and being “weird and creepy” because I could see they/it’s comments even though I had blocked them a long time ago (that is actually part of the blocking policy on the social media platform that we were using). The resort to personal attacks is of course taken off the rightwing playbook where, as Steve Bannon recommended, “you flood the zone with crap” by hurling false accusations and smears at detractors, who you then accuse of censorship, de-platforming and attempting to shut down free speech rights. I told they/it to not flatter themselves thinking that they/it was worth my attention. Ultimately the whole thing turned into a circle-jerking waste of time so I blocked them again and left the discussion.

They/it’s move into rightwing racial politics reminded me of they/it’s past comments and those of other anti-vaxxers on the subject. In fact, if I remember correctly, members of this particular anti-vax group appeared at anti-mandate rallies alongside neo-Nazis like Kyle Chapman. In that light I continued to reflect on how they/it’s material fortunes seem to have improved since they/it founded their group and began soliciting funding for it (some which is allegedly from foreign–mainly US–sources), to the point that they/it now appears to have moved well beyond the knitting circles and reading to kids line of work that they/it had before the pandemic arrived. They/it was, unsurprisingly, part of the 2022 Parliament demonstrations but fled before the rioting began, and continues to agitate for their causes on social media and radio, including doing an interview with Infowars, the US-based conspiracy podcast website run by the attention-seeking cur known as Alex Jones.

They/it’s messages overlap with other “cookers” such as the now separated duo of lunatics at Counterspin Media and the seemingly deranged Liz Gunn, and their/it’s focus has evolved to include anti-Maori, anti-immigrant and the usual Deep State BS that gives rightwing extremists fever dreams. That is interesting because it appears that concerns about vaccines are not the only thing that they/it fears, which might explain their approvingly re-posting about Pakistani in-breeding in the UK and the general reproduction rates of Muslims world-wide. It seems replacement theory is on their radar, which is odd because one way to get ethnically replaced is to stop taking vaccines for previously common diseases while other groups follow the science of vaccinations. That is an irony lost on white reproduction-obsessed cookers.

Anyway, what struck me is that the entire anti-vax movement not only overlaps with other causes based on prejudice and “othering” of targeted scapegoats, but also is a source of grift for those who lead them. Gosh, who would have thought it? As that wretch Jones has proven, there is money to be made in disinformation if you are just dishonest and unethical enough to do so. From what I have discerned and without wanting to waste further time and energy on this sorry subject, here is how I see the disinformation grift progression as a crude flow-chart:

Prior anti-vax beliefs+general discontent with authority–> anti-vax disinformation riding on concerns about Covid mitigation efforts–>Deep State conspiracy theories (Ardern as Hitler/Stalin, bureaucrats trying to control everyone, etc.)–> Big Pharma/globalist machinations (dove-tailing with Jewish) conspiracies–> racism (anti-Muslim, anti-maori, anti-immigrant)–> homo- and transphobia–> climate change denialism–> defence of “free speech”–> pleas for money–> foreign funding–> realisation that fund-raising surpluses can be appropriated as personal rents= the disinformation grift.

The idea is to keep spreading lies and fomenting hate and division, make money off of the effort, put some money back into public information campaigns and pocket the rest. This could well be a lucrative business model for those so inclined. I do not know the tax status of this particular anti-vax group but would not be surprised if it claimed charitable status. As mentioned earlier, its sources of funding may include foreign donors as well as mum-and-pop subscribers/donors. But there does not appear to be any public auditing of the group’s accounts, including the remuneration of its directors and amounts spent on luxury items (as opposed to public information materials regarding the supposed dangerous of vaccinations).

As far as I can tell, no media investigations have been launched into the tax status, revenues and expenditures of this group or similar astroturf (as opposed to genuine grassroots) “interest group” cons like Counterspin, Groundswell or Brian Tamaki’s personal “church.” I shall leave aside for the moment alleged grifting at places like the Waipareira Trust simply because the Trust’s stated objectives are not based on abject lies and disinformation and they do deliver real tangible community services, so whatever grift that may be occurring there–and legitimate questions have been raised to that effect–is not a disinformation grift.

Presumably an OIA request might pry open some information about them from the IRD and other pertinent authorities, but that is beyond my forensic capabilities at the moment. Any investigative reporters willing to give it a go (if there are any left, other than Gordon Campbell, Nicky Hager and Matt Nippert)?

In the end, my suspicion is that even if there was legitimate vaccine skepticism before the pandemic arrived that carried over into some of the opposition to the Covid pandemic mitigation efforts in NZ and elsewhere, it has morphed into a broader-focused globally-networked rightwing money-making scheme based on the propagation of dis- and mis-information about health matters, social issues, culture, demography and identity. To make matters worse, the disinformation being peddled by “cookers” has crossed over into mainstream political discourse thanks to it being parroted and mainstreamed by some corporate media, most rightwing social media and ignorant and/or opportunistic politicians doing so for partisan gain.

None of this is good for democracy (the abuse of rights to free speech is part of the grift) or social cohesion. But that is the state of play as we begin the second quarter of the new century.

PS: Now that the Disinformation Project and the Violent Extremism Research Centre (sic) were defunded by NACT and have ceased to exist, is there any other dedicated research agency looking into the activities of group’s such as those mentioned above? Both of these entities had their flaws but at least kept their eyes on the ball when it came to political extremists in Aotearoa. But what exists now? Just curious.