Category: Democracy

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‘Blue collars, red necks’: triply flawed

To those who stick up for their identity, socialism sticks up two fingers!
To those who stick up for their identity, socialism sticks up two fingers!

In the coming years, core tenets of socialist and indigenist faith will be tested. Labour, with its recently-adopted ‘blue collars, red necks’ strategy, has struck out along a path which requires a large slice of its core constituency — Māori — to search their political souls and choose between the renewed Marxist orthodoxy which privileges class above all else; and the progressive social movements developed over the past three or four decades which have produced a society tolerant enough to permit their unprecedented cultural renaissance.

The strategy indicated by Phil Goff’s speech appears to be substantially based on the simple calculus, most forthrightly argued by Chris Trotter, that ‘social liberals’ are fewer in number than ‘social conservatives’ among the proletariat, and therefore an appeal to ‘social conservatism’ will deliver more votes than the equivalent appeal to ‘social liberalism’. This is couched as a return to the old values of the democratic socialist movement — class struggle, and anything else is a distraction. But because the new political strategy is founded upon an attack on Māori, it requires that working class solidarity wins out over indigenous solidarity and the desire for tino rangatiratanga in a head-to-head battle. Māori must choose to identify as proletarians first and tangata whenua second. Similarly, the māori party’s alignment with National and subsequent intransigence on issues such as the Emissions Trading Scheme asks Māori to privilege their indigeneity over material concerns.

An article of faith of both socialist and indigenist movements is that their referent of political identity trumps others: that all proletarians are proletarians first, and that all indigenous people are indigenous people above all else. In the coming years, unless Labour loses its bottle and recants, we will see a rare comparison as to which is genuinely the stronger. Much of the debate which has raged over this issue, and I concede some of my own contributions in this, has been people stating what they hope will occur as if it surely will. For this reason the test itself is a valuable thing, because it provides an actual observable data point upon which the argument can turn.

A spontaneous interlude: I write this on the train into Wellington, in a carriage full of squirming, shouting, eight and nine year-olds on a school trip to the city. In a (rare) moment of relative calm, a few bars of song carried from the next carriage, and the tune was taken up enthusiastically by the — mostly Pākehā — kids in my carriage.

Tūtira mai ngā iwi (aue!)
Tātou, tātou e.
(In English:
Line up together, people
All of us, all of us.)

Read into this what you wish; one of life’s little rorschach tests.**

Clearly, I don’t believe Māori will abandon the hard-won fruits of their renaissance for a socialist pragma which lumps them and their needs in with everyone else of a certain social class, which in the long term would erase the distinction between tangata whenua and tangata Tiriti. This distinction will fade with time, but that time is not yet come. For this reason I believe the strategy is folly at a practical level. Add to which, the appeal to more conservative social values was always going to be strong among Māori and Pasifika voters, so the left and right hands (as it were) of the socialist conservative resurgence seem unaware of what the other is doing: with the left hand, it beckons them closer, and with the right it pushes them away.

My main objection to the ‘blue collars, red necks’ strategy is not practical — although that would be a sufficient cause for opposing it. The main reason is because of principle, and this question turns on an assessment of the left in politics. Trotter and other old-school socialists (and presumably Pagani and Goff and the current leadership of the Labour party) believe that the left has been hijacked over the past generation by non-materialist concerns and has lost its way as a consequence. I believe that the wider social concern with non-material matters has saved socialism from its own dogma.

Largely discredited as an economic system and its legacy irretrievably tarnished by the catastrophic failure of practically every implementation, socialist-aligned parties on the left have been forced to diversify from a strict focus on what’s in the pockets of the proletariat to what’s in their heads — what they care about and who they are, their identity beyond being ‘the proletariat’. In doing so these movements have embraced liberalism, social equality movements, and environmentalism, and the resulting blend, termed ‘progressivism’ has become part of the political orthodoxy, such that the political right must now pay at least some mind to these considerations if it is to remain viable. This broadening, and the progressive movement’s redefinition of what is right by its general and gradual rejection of racism, sexism, sexual and religious discrimination, among others, has been hugely beneficial to society. For reasons of principle, it should not be discarded out of cynical political expedience.

Furthermore, maintenance of the social liberal programme has strategic, pragmatic value. It has enabled left political movements to broaden their support base and engage with groups often marginalised from politics, breaking the previously zero-sum rules. The modern Labour party has built its political church upon this rock of progressive inclusion, broadening its support base by forming strategic alliances with Rātana from the time of the First Labour Government and less formally with the KÄ«ngitanga and other Māori groups, to which the party owes a great deal of its political success. The progressive programme has broadened to include other groups historically marginalised by the conservative establishment. For Labour to shun its progressive history and return to some idealised socialist pragma of old by burning a century of goodwill in order to make cheap electoral gains by emulating their political opponents is the same transgression many on the economic left have repeatedly levelled against the māori party, and with some justification: selling out one’s principles for the sake of political expedience is a betrayal, and betrayals do not go unpunished. In this case, the betrayal is against the young, who will rapidly overtake the old socialist guard as the party’s future; and Māori, who will rapidly overtake the old Pākehā majority in this country’s future. The socialists might applaud, but Labour represents more than just the socialists, and it must continue to do so if it is to remain relevant.

So, for my analysis, the ‘blue collars, red necks’ strategy fails at the tactical level, because it asks Māori to choose their economic identity over their cultural identity; it fails at the level of principle, because it represents a resort to regressive politics, a movement away from what is ‘right’ to what is expedient; and it fails at the level of strategy, because by turning its back on progressivism the party publicly abandons its constituents, and particularly those who represent the future of NZ’s politics, who have grown up with the Labour party as a progressive movement. It is triply flawed, and the only silver lining from the whole sorry affair is that (again, if Goff and Pagani hold their nerve) we will see the dogmatic adherence to class tested and, hopefully once and for all, bested.

L

* Of course, Goff claims it is no such thing. But Trotter sees that it is and is thrilled, and John Pagani’s endorsement of Trotter’s analysis reveals rather more about the strategic direction than a politician’s public assurance.

** I see this as an expression of how normalised Māori-ness is among young people, and as much as can be said from the actions of nine-year-olds, an indicator of NZ’s political future.

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Scrambling for morsels.

I do not mean to be unkind, but does it not seem like John Key is gallivanting around the world looking to stuff his nose into major leader’s derrieres without substantive returns for his efforts? He claims to be exercising “leadership” and showing the flag at various and sundry conferences (recently APEC, now Copenhagen), but in reality he is an incidental player looking for a photo op. At the APEC meeting he did not have a single bilateral meeting with anyone of import–his breakfast handshake with Obama does not count. Heck, even other small players did not give him the time of day, and that much vaunted agreement to continue discussions about enlarging the Transpacific Partnership (TPP) was no more than a US delaying move while it sorts out trade issues with bigger regional players such as Malaysia and Indonesia (even if the P4 agreement involving Chile, NZ, Brunei and Singapore is used a possible model for the larger deal). In reality, NZ got nothing from the APEC meetings (the bilateral trade deals announced during the time of the meetings had already been finalised and the occasion was merely used to reveal that fact), and the way advanced economies are feeling the heat (no pun intended) over extending climate change controls in the midst of a global recession as of yet in course, the Copenhagen conference  looks to produce a lot of hot air and little concrete action.

Meanwhile political tensions in NZ are picking up, and in fact are the tip of a growing iceberg of social unrest that has seen recent divisions over race, corruption, social policy and cultural mores all hit the media front pages. Meanwhile Mr. Key burns a few carbon credits and gets his passport stamped every two weeks on his way to “summits” in which he has no real say, while Bill English actually runs government policy direction. As an example, think of the Don Brash’s 2025 recommendations–it was English, not Key who dismissed them as unreasonable, and Key has not voiced an opinion to the contrary (perhaps Mr. Key choose to be charitable to the guy he rolled). In fact, Mr. Key presents himself as Mr. Milquetoast–nary a hard word can be heard emanating from him regardless of the skullduggery happening beneath/over/behind him.

That makes  me wonder whether what we are seeing is a National version of the French system, where there is a figurehead president who does diplomatic work but has no real policy making power, and a PM who does the real business of governing. From the looks of things Mr. Key is National’s president, but it is Mr. English who pulls the strings of his globe-trotting puppet. This may be an unkind thing to say, but the more important question is whether it is untrue.

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Insensitive and hypersensitive

In the Insensitivity and hypersensitivity paper I referred to previously, Raymond Nairn and Timothy McCreanor studied submissions to the Human Rights Commission in response to the Haka Party Incident in which He Taua, including one Hone Harawira, broke up an offensive Auckland University engineering school mock-haka (this is poorly documented on the internets, but see here). They found that Pākehā responded by conceding that while the students may have been insensitive, He Taua were hypersensitive. This was and remains the default mode of rationalising race relations incidents in NZ: no matter whether it’s having their haka mocked or their Foreshore and Seabed nationalised, those Māoris are always complaining about something.

The insensitive-hypersensitive contrasting pair is a victim-blaming technique: the assertion that while we may have been insensitive, they are hypersensitive. This is presented as a concession but is in fact an attack which minimises the ‘insensitive’ party’s wrongdoing and magnifies the other party’s ‘hypersensitivity’ as a character flaw:

The term ‘hypersensitive’ carries a psychological load for which there is no parallel in ‘insensitivity’. Insensitivity is represented as deriving from ignorance; as such it can be dispelled by information. It is to be regarded as transitory, incidental, and non-deliberate. From a state of insensitivity an individual can act in ways similar or identical to those who are malevolent but is less culpable because a plea of ignorance can be made in mitigation.
[…]
In contrast, hypersensitivity is represented as deriving from emotional sources and is thus internally mediated. Such psychological phenomena are seen as part of the person’s nature and are not easily accessible to adjustment. Hypersensitivity is thus regarded in the same way as aggression, introversion and other personal characteristics. […] The association of hypersensitivity with emotion and indeed with extremes of emotion facilitates the marginalising of the actions and beliefs of people so labelled in ways which removes them from serious contention in social debate.

… and it’s ‘Warrior Gene’ all over again. Moreover, the common lexical root of the terms produces a false equivalence which amplifies this imbalance:

Blaming both sides, albeit one more than the other appeals to readers’ commonsense lore. […] It doesn’t matter that the unequal weighting of the ideas of hypersensitivity and insensitivity prejudices the judgement.

The sweet irony of this device is that, where there is a genuine imbalance of offence perpetrated by one group against another, it requires the offending group to be both insensitive to their own actions, and hypersensitive to the response of the group against whom the major offence was given. So it is with Hone Harawira’s deeply foolish, divisive and unhelpful comments of late: Pākehā New Zealand took hypersensitive umbrage at the terminology while insensitively ignoring the much greater offence caused by the repeated injustices visited upon Māori. I do not defend Harawira; the purpose is only to illustrate that this remains very much the standard means of reasoning around such incidents.

And so it is with Phil Goff, who played the insensitive/hypersensitive Pākehā role to the hilt in his response to Harawira, and has compounded that ill-considered reactionary stance by extending the narrative to the Foreshore and Seabed and the māori party’s decision to coalesce with National. This implies that Labour still thinks that Māori were unreasonable to object to the mass nationalisation of resources to which they had a legitimate claim in law, and that by cutting loose and forming another party they had somehow given greater offence to Labour than the original nationalisation had justified.

The message from Goff’s Labour party is loud and clear: we make no apologies for the decisions taken while being chased by the Brash Iwi/Kiwi monster, and are now prepared to do it all again if need be. This is a damned shame for the country, and for the party. Labour had a great opportunity to mend its bridges with Māori, as the māori party is burdened with an appalling ETS and its more and more fraught partnership with National — and instead of doing so they set another charge and detonated it. The Māori electorate will not support a Labour party which has declared itself the party of blue-collar Pākehā rednecks who are sick of ‘those Māoris’ and their complaining about things which happened the century before last. Where will they go? What will Labour do without them?

L

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Goff is the new Brash

Perhaps this speech is an attempt by Phil Goff to reclaim the term and concept of “Nationhood” from the clutches of rampant colonialism. If so, it is an abject failure. It compounds Labour’s cynical appeasement of National’s race-war stance in 2003 with a reactionary, resentful re-assertion of the same principles before which Labour cowered in 2004. It is the very epitome of what Raymond Nairn and Timothy McCreanor called “insensitivity and hypersensitivity“. More on this here

I had an incandescent rant underway, but I’ve said it all before. If you refer to the tag archive under the terms “Chris Trotter” and “Michael Laws” you can read most of it — which should give you an idea of the company Goff’s speech deserves to keep. And in the mean time, Idiot/Savant has summed up my thoughts in several thousand fewer words than I would have. I can do no better than to quote him (and please excuse the transitory obscenity in this instance):

This is the same cynical attempt to whip up racism so memorably used by Don Brash at Orewa. I despised it then and despise it now. Goff knows better, just as much as Brash did. But he’s willing to pander to racists to get a short-term boost in the polls, and bugger the long-term damage such pandering does to racial harmony.
Well, fuck him. Racism has no place in our society, and a proper left-wing party would be fighting against it, not engendering and exploiting it for political gain.
[…]
Despite Labour’s dear wishes, the Maori Party is not going to go away. Instead, it looks likely to be a permanent feature of our political landscape. More importantly, it looks to be setting itself up as the swing bloc which makes or breaks governments. That’s certainly likely to be the case at the next election, unless the government really screws up.
What this means is that if Labour wants to regain power, it will have to sit across the table from and work with the Maori Party. And that will simply be impossible if they are running on a racist platform. By following Brash’s path of cheap racism, Labour is alienating the party it desperately needs to win over. And the result may see it locked out of government for far longer than if it had kept its hands clean.

I’m trying very hard to find an image of that “white is the new black” All Whites poster/shirt with which to adorn this post — because that’s what Goff is driving at here: what you thought was colonial paternalism wasn’t, and what you thought was self-determination isn’t. It’s a disgrace.

L

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Is NZ the least corrupt place on earth?

Transparency International has come out with its latest rankings on state corruption and found New Zealand to be the least corrupt state on earth, scoring 9.4/10 (10 being perfection, defined as zero corruption). The SE Asian country I live in came out 3rd (at 9.2), which I found very surprising in that it is a one party authoritarian state in which an oligarchical few dominate the party, which in turn has its fingers in virtually every aspect of economic life in the country (for example, the largest state holding company happens to have as a CEO the spouse of the PM, who in turn is the son of the founder of the Party and first PM of the state; similarly, all of the military high command are members of the Party and retire to become high level officials in the civil service, by-passing careerists in the process). There may be little street-level graft by low-level officials, but influence-peddling and patronage networks abound.

I also am not sure about NZ’s ranking, given the Philip Field affair, Winston Peter’s shennanigans, a variety of Labour Party rorts and misconduct, the Immigration scandals and influence-buying by well-heeled foreigners, lack of accountability and transparency in government agencies (such as the SIS), and problems with procurement processes in situations such as the MoD/NZDF acquisition of the LAVs, MP housing and travel allowance excesses, etc. Nor do I think that National is any “cleaner” than Labour. So how did TI come up with its ranking?

It turns out that the ranking is based on reputational status, which in turn is based on perceptions  of monetary corruption when doing business in a given country. In other words, the rankings are based on image and anecdotal evidence rather than time-lagged, objectively measurable universal variables or, dare I say it, reality. Ignoring non-monetary corruption ignores the reality of things such as patronage and influence-peddling, or of exploitation of privileged position for personal, non-remunerated gain. Things like discreet insider trading, subtle cooking of statistics, preferential treatment in securing housing in desirable areas–all of those are excluded by definition by TI. It seems that the rankings avoid institutionalised “high end” corruption while concentrating on perceptions of the lower end.

I would therefore argue that we should take the rankings with a grain of salt because, although it may accurately capture corruption realities towards the bottom of the scale where corruption is vulgar and obvious (say in places like Haiti, Nigeria or Pakistan), it is not suited to reflect the subtle genius of corruption in sophisticated societies where it simply is not necessary to pay individual bribes to get business done.

But then again, perhaps I am asking too much of TI and NZ deserves its award because the world is, after all, a very flawed place.

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Foreshore and Seabed — indigenism, ‘One Nation’-ism, and internal division

In the first few days of July I began writing a post about the report of the Foreshore and Seabed Review Panel. Due to absurd busi-ness* I never got it finished. Since the government has this week responded to the review panel’s findings, two months after it undertook to do so, by kicking the issue to touch, I figure now is as good a time as any to examine the issue again.

First, let me begin by clarifying my position on the issue and the government’s handling of it. I have been vocal in my support of the māori party’s willingness to work with National in government, and their willingness to accept a range of lesser policy concessions in service of the repeal of the Foreshore and Seabed Act — not so much on the basis that it (the repeal) will necessarily result in a greater quantum of economic or social benefit than those other concessions might have, but on the basis that the decision is for Māori to make. The māori party, (it is often repeated, mostly by disgruntled Labour supporters) does not represent all Māori, and this is true — but inasmuch as it has kaupapa Māori foundations, it has a stronger philosophical claim to representat those māori who share that kaupapa basis than any other party in parliament; and on this issue in particular, a stronger mandate than the Labour party.

Indigenism

The striking thing about the review, and perhaps the reason for the tardy and incomplete response from the government, is that it is grounded in indigenist principles. It’s not the only indigenist policy document the government has kicked to touch in recent months: the NZGB recommendation that the spelling of Wanganui be corrected to Whanganui is another such thing. Indigenism, here used, is not so much ethnic nationalism (as it is usually given to mean) as a non-eurocentric philosophical basis; one which does not presuppose a Pākehā worldview or rules of engagement — a necessary quality in that sort of political action, but not in itself a sufficient quality. Linda Tuhiwai Smith’s book Decolonising Methodologies provides a clear explication of the practice of indigenist and indigenising research in the Aotearoa-New Zealand context.

The indigenist position derives largely from the choice of panellists (two of whom are Māori scholars) and from the scope of the inquiry, which explicitly gave the panel a mandate to assess the extent to which the FSA “effectively recognises and provides for customary or aboriginal title and public interests” in the foreshore and seabed. This accepted the facts of NZ’s constitutional and legal history and jurisprudence from the Treaty of Waitangi, the Native Land Court and more recently the Māori Land Court, the Waitangi Tribunal, and the Court of Appeal in the Ngāti Apa case: that there are customary rights; they are not a legal fiction or a ‘simple nullity’ as Prendergast had it. These were facts which Labour, claiming to be the natural party of Māori representation, needed a court to tell them — and they reached for the nuclear option of legislation when the court did so. This change is important because it lays the tracks for future legislative and legal events: because the review was conducted from an indigenist basis, the resultant action must necessarily take on an indigenist hue. This was the complaint levelled by all of the usual suspects when the panel was named — as if the job of assessing a dispute over historical rights and legal process could shomehow be neutrally conducted by those whose institutions were responsible for its ongoing rancour.

More than ‘One Nation’

The indigenist perspective embedded in the review process and its frame has resulted in the forthright rejection of “all New Zealanders” rhetoric and the homogenisation which that discourse implies. Diversity exists; different groups have different rights in custom and culture and in law; that reality needs to be carefully managed, not ignored or subsumed by a system which says “we all have the rights I think we should have, and not those which you value”. This is the central foundation on whcih the report and its recommendations stands. In the words of the panel:

the very real problem that arises from the populist notion of “one people” under one law is quite simply that it does not recognise – indeed denies – the fact of the ethnic, cultural and social diversity of our population, which we would argue considerably enriches rather than divides our society. […] We are acutely aware that the notion of “one people” is, in the main, rejected by Māori. Māori say that we are simply two peoples comprising one nation. They see the notion of “one people” emboldened within a western paradigm that is constructed upon those premises and values which underpin the majority culture, the effect of which is to deny their existence. Māori collective property rights have rarely been treated in law in the same way as have non-Māori property rights.

Indeed they haven’t. And there are different conceptions of property rights issues in play here — rights of heredity and customary usage. Submitter Edward Ellison on behalf of Te RÅ«nanga o Otakau:

What we’re talking about is the mana or rangatiratanga rather than what we might term title or ownership as in the narrow European concept. It just doesn’t do it justice and it can be easily turned against us.

It’s the same issue which resulted in widespread alienation of land in the half-century following the Treaty’s signature: Western legal paradigms of ownership didn’t recognise collective landholdings, so they assumed that lands were the possessions of a given rangatira (or just someone who claimed to be rangatira) to dispose of. The panel, again:

More importantly, throughout this country’s history Māori advocacy and claims have not been made on the basis of ethnicity but of inherited rights – just as non-Māori have made claims and had them met on the basis of inherited rights. Indeed, property and customary rights are not argued on the basis that people are ethnically Māori, but because they have historically inherited rights to specific areas and resources – in the same way as a non-Māori landowner is able to pass down his or her land and associated resources to their children, and so forth.”

This illustrates a point of framing which has shot clear through the discourse around the issue: most discussion is about entitlement or claims under the Treaty of Waitangi, underlined by the fact that tangata whenua have had to go cap-in-hand to the Crown and its authorities. This isn’t a matter of claims or entitlements: it’s about securing rights to resource access and exploitation which never lapsed. The ‘troughing modies’ argument simply ignores the fact that parts of the coast owned by private concerns can and frequently are passed undisturbed down through successive generations of landowners. Just because the resources in question have been handed down collectively in accordance with tikanga, and just because the holders of rights to those resources refuse to accept a Western paradigm of property rights, the claim should be no less valid. This is not to say, however, that the matter is strictly one of property rights. Fundamentally it’s a matter of adherence to the Treaty, which guaranteed tangata whenua the right to their cultural practices (part of ‘tāonga katoa’ from Article 2) which permit them to consider the issue in ways not limited to a strict property-rights interpretation imposed from without.

The excerpts above demonstrate a strong critique of the ‘one nation’ rhetoric, and the falsity of that discourse, in which a culture which is dominant both in terms of numbers and of power draws artificial and appropriative distinctions between transfer of rights and property which are deemed legitimate and those which are deemed illegitimate. This is the discourse which gave rise to Iwi/Kiwi and to the Foreshore and Seabed Act; they are cut from the same cloth. It is the discourse, and the self-serving assimilationism it represents against which the critique is levelled; not against the Pākehā establishment except inasmuch as the two are indistinguishable. Those Pākehā taking umbrage at the critique should, therefore, examine their own role in and allegiance to that discourse and the system which bred it; those who reject it and what it stands for have no cause for alarm from the review process.

Divisions within

But what’s curious is that indigenism, and indigeneity, were central to the review, and to the issue and its future solutions, but ethnicity was not itself a determinant of position among submitters to the review. The panel found that

It was not possible to categorise the submissions by ethnicity in a reliable manner. While provision was made for submitters to specify their ethnicity, this option was not always used, or people elected more than one ethnicity. In any case, ethnicity is not necessarily determinative of viewpoint; some Māori submitters tended towards what might be termed a “Pākehā world view”.

The Foreshore and Seabed dispute is not just a dispute between Māori and Pākehā, as Don Brash and Michael Laws and Chris Trotter would have you believe: the divisions are as much within Pākehā society and Māori society as between them. A ‘clash of civilisations’ paradigm here obscures what’s really happening, it does not illuminate it.

I’ll look more closely at this point, and its cultural and constitutional ramifications, in a future post (when I get time). To be continued.

L

* The same busi-ness which has rendered my posts rare and largely prevented me from participating in the frequently-excellent discussions which have emerged in response to them. Please read my absence as an interested ‘points noted’, and please don’t let my scarceness dissuade you from continuing as you have been.

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Blog Link: Disloyal Opposition in the US.

For some time I have watched the opposition to Barack Obama and his administration with growing unease. Having some familiarity with Latin American politics, I began to see parallels between the traditional behavior of conservative Latin American oppositions to Left-leaning  democratic governments and that now manifesting itself in the US. I have now pulled my thoughts together into this month’s Word from Afar essay over at Scoop. The essay has more of a polemical tone than usual, but that is a reflection of my contempt for, and concern over, such behaviour.

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Winner does not take all

Peter Shirtcliffe is furious (audio), and well he might be, because the government’s plans for electoral reform are eminently sensible, subject to wide bipartisan support, and most critically, not at all hasty. This is electoral reform done right: for change, a majority of voters must reject the status quo system outright at two consecutive general elections, with plenty of time for reflection, consultation and campaigning before each.

Shirtcliffe’s proposal for a one-off vote on which electoral system to use at the 2011 election makes only one concession from his holy grail of government decisiveness: he thinks it should be preferential. His scheme aims to deliver that grail to his beloved National party wholesale and for good, by springing fundamental constitutional change upon the NZ electorate with less than two years’ notice and discussion, with no societal safety net, no cooling-off period, no opportunity for reflection. It would turn the time between now and the 2011 general election into an all-out propaganda war for the future of democracy in New Zealand, a war in which the National government and its allies hold all the strategic ground: unprecedented popular support and an opposition at its nadir; confused and rebranding environmental and social justice movements; the recent memory of an unpopular and dysfunctional government which represented all that people thought was wrong with MMP; a political environment in which many people will simply vote for what That Nice Man John Key recommends; and an anti-MMP lobby which is practiced, prepared and very well-resourced. Shirtcliffe’s careful circumspection — refusal to express opinions on such matters as what system should be adopted, and how campaign funding should be managed — and flattery of the plebiscite (“we’ve got an intelligent electorate out there”) seeks to hide this behind a high-handed neutrality of purpose, masking the fact that the process he advocates yields his own cause very great advantages.

Shirtcliffe’s decisiveness imperative insists that the winner must take all, in elections and in constitutional reform as in heavyweight boxing: a few ceremonial minutes in an enclosed space which determine who is the winner and who is the loser, and all that happens in between bouts is meaningless hype. It is not a democratic model, it is not a consultative model, it is not a model which gives adequate consideration to the views and opinions of the electorate at large; far from respecting electors as intelligent and capable actors, it reduces politics for the individual voter to a single, somewhat inconvenient event which happens once every three years, or in the case of something as important as changing the electoral system, once every generation or so if we’re very fortunate. Fortunately for New Zealand, and indeed to the great credit of the National party, he has been denied. The proposed framework should yield a legitimate and durable result, and one which should be supported even by those whose preferred option is not selected.

There’s much which could go awry yet, but this framework is as good as we could hope for. Idiot/Savant’s assertion that “if we want to protect MMP, its not enough simply to vote for no change in 2011 – we also have to chuck out National, just to be on the safe side” seems a little overwrought — National under Key has taken to MMP like a duck to water, learning to play both ends against the middle in a way the Clark government never did. And although there have been some recent cat-herding problems to do with keeping errant ministers in line, and around the rugby world cup, I can’t see a desire to return to the bad old days of one party rule. I do think National will campaign hard for SM as an it’s-the-same-really-only-better option, and this provides Labour and the Greens a good opportunity to differentiate itself — by pushing for MMP-as-it-is-now, or MMP-with-some-changes; although it must be said Labour aren’t behaving much like MMP-aware political actors these days. A larger threat from the National party, I believe, is the possibility of rolling the abolition of Māori seats into the new electoral system, or choosing to support an electoral system in a second referendum which (they may claim) renders the seats obsolete. This will be a strong wedge, and will enable National to frame the debate in terms beneficial to its own interests.

I await the further propagandisation of electoral systems with interest. Meanwhile, I/S’s conclusion is unarguable: “we need to make it clear to both parties: our democracy is non-negotiable.” And I’m still interested in peoples’ responses to the question: what kind of electoral system do we actually want?

L

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The False Promise of Asian Values.

The country that I live in is a major exponent of the so-called “Asian Values” school. This school of thought argues that Western notions of liberal democracy are not applicable to Asia because Asian values are different than those of the Anglo-Saxon world and therefore attempts to impose Western-stye democracy are ill-suited to local conditions and, what is worse, a form of cultural imperialism.

So what do Asians value? According to the official line, they value the primacy of collective rights over those of the individual, order above freedom, material security over political voice, and economic efficiency over egalitarianism. The private sphere is reified while the public sphere is circumscribed. Family and community take precedence over the individual or narrow social group interests. These are held to derive from traditional “Confucian” values. Hence civil society is not a spontaneous expression of variegated social interests but a state-structured (and state-supportive) amalgam of overlapped sectorial agents in which “volunteerism” is imposed as a social obligation rather than freely given. Conformity is enforced as the means by which to achieve upward mobility, and although meritocracy is given rhetorical championing by the state, in practice it is often subordinated to the requirements of playing along, following orders and not challenging the status quo as given. Needless to say, this reverses most of the priorities of Western liberalism.

Asian values exponents will argue that the proof of the superiority of their system is in the pudding: individually and collectively Asia is a region of rising economic powers, with their growth only checked by foolhardy attempts to impose western-style democracy on immature populations not yet ready to accept the fact that with expanded political rights come an equal amount of social and political responsibilities. They point out the “chaos” of democratic society in the West and where democracy has been attempted in Asia, as opposed to the order found in the “traditional” East. They see social hierarchies as natural and exploitation as inevitable, with attempts to ameliorate this “natural” order of things contributing to social unrest and instability. The latter are considered to be primordial dangers to “good” society, and to be avoided or suppressed at all costs. 

What I find interesting about these claims is that they mirror claims made about Latin American societies in the 1950s through the 1980s–that they operated under a different (Catholic) social code that was authoritarian, patriarchal, racially and economically stratified, state-centric, community- and family-oriented, and was therefore more naturally amenable to authoritarian forms of rule. And yet Latin America has by and large democratised with no ill-effect other than to give space to populist demagogues along with sincere politicians (as happens virtually anywhere political competition is opened up to mass appeal). But in terms of social stability, economic growth, etc., Latin America has not been discernibly hurt (or improved) by the move towards social and political freedom. It has simply evolved in a more open direction.

So what to make of the Asian values argument? Well, living in the epicenter of its practical implementation it would appear that “Asian Values” are no more and no less than the philosophical justification for developmental authoritarianism. These values are no more natural in the East than they are anywhere else–all societies put value on family, kinship, order, efficiency and stability. It is in the imposed and contrived ways in which “Asian Values” are reproduced–from the top-down, through the State and its agents, rather than spontaneously welling up from the cultural grassroots of society at large–that we see its real purpose. The Asian values argument is in reality just a cover for the maintenance of an authoritarian status quo that otherwise would be susceptible to challenge from those that it purports to represent.

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The 2009 Defense Review.

Public consultation meetings about the 2009 Defense Review, which will result in a White Paper being published in early 2010, have now concluded. Yet, although the formal submission deadline for individuals and groups has passed, the review committee would be ill-advised to ignore short-term late submissions when they have another 4-5 months to go before the final draft of the White Paper is published. Late does not always mean never. You can access the terms of reference and information about submissions here. 

It is important that those of the Left of the political spectrum and progressives in general get involved in defence and security issues on an on-going basis, and for them to avoid knee-jerk abhorrence or avoidance of national security issues except when it is topical or effects them directly (such as in the Zaoui case or that of the Urewera 17). Ignoring defense and security issues leaves the field of  play open to security conservatives and the Right in general, including pro-nuclear and abjectly pro-US  elements within the political spectrum. Allowing their views and those of the defense and security bureaucracy to go unchallenged is to concede to them the terms of debate and skews the tone of the White Paper in a conservative-Right direction. That is not healthy for a mature democracy.

In order to do so, however, the Left needs to have something smart to say and not simply repeat the usual pacifist/anti-imperialist mantras. Having the Green Party lead the Left on defense is a non-starter (however well-intentioned the Greens may be) because of their adherence to the pacifist/anti-imperialist line, and the Labour Party is equally unrepresentative of the range of Left thought on defense issues. That leaves a void where the informed Left should be: New Zealand may be small and physically isolated, but it has real security needs and obligations to the international community that require its involvement in foreign military adventures, be they multilateral or bilateral in nature. Simple distaste for the military and police does not cut it when addressing the fundamentals of national security in a small state such as this. What is needed is a Left-progressive critique and plan for near-term security requirements, something that can involve a number of alternative prescriptions based upon notions on humanitarian assistance, non-intervention, multilateralism, peace-keeping and nation-building, non-traditional security concerns (such as environmental degradation and pandemics) and/or non-proliferation (nuclear and conventional). The Left can  (indeed, must) offer recommendations about how and when NZDF personnel are deployed abroad, under what chain of command, and for what purposes (something that at the moment is left to the government of the day). All of this requires some degree of understanding of national security and defense requirements, including strategic and technical issues.

For example, I would advise in favour of a restored close air support (CAS) /ground-attack RNZAF capability that would be used to cover NZDF troops involved in UN- or regional organisation-sanctioned peace-keeping and nation-building duties (to include counter-insurgency operations in failed states). That means that Kiwi pilots would protect Kiwi ground troops in the event that they are at imminent peril, thereby diminishing NZDF reliance on foreign air cover in circumstances when time is of the essence (since foreign air wing commanders, faced with a choice of protecting their own or allied troops in a fluid combat environment with amorphous fronts, will inevitably support their own at the expense of their allies). Such scenarios occur more frequently than the public may realise, and in fact has occurred in East Timor in the last decade (which resulted in the death of an NZDF trooper at the hands of Indonesian forces resisting Timorese independence). In any event, such a CAS capability could involve rotary or fixed wing platforms depending on budgetary constraints and operational requirements 

I would love to get involved in this process but I live abroad and have not been asked. Instead, security conservatives in my former department and other NZ universities have a lock on academic submissions to the Review regardless of their actual “expertise” on such matters. Thus as it stands the Review process is stacked to the Right, and the White Paper will reflect that. For no other reason, this is why the Left needs to get involved in the Review process, because it will be too late once the White Paper is published (and it should be noted that the Review Committee is comprised of former military and/or defense officials).

I have very strong views on how the NZDF should look and how it should be deployed abroad given its international role and reputation. This includes views about the defense budget (both as a percentage of GDP as well as in terms of relative outlays to weapons acquisitions and personnel), force configuration and strategic orientation. But since I cannot weigh in on the subject, I hope that others will. I therefore urge you and your like-minded acquaintences to make your informed views known ASAP, as the deadline for submissions has passed but the Review Committees deliberations have not. Should the committee refuse your submission, enlist an MP or publicly agitate for its inclusion and consideration. Being late does not mean you should not be heard.