Category: identity

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On Liminality.

For some time I have been pondering the issue of liminality. It is a term that appears in cultural studies and all sorts of post-modern rubbish posing as theory, but in this instance it resonates with me and seems to accurately depict a social condition that is increasingly evident in a multi-globalized world. “Liminality” refers to state of intermediacy or even indeterminacy. It is a condition of being caught in betwixt and in between, of being in two or more places at once but not being fully settled in any one of them. It is different from and more than hybridity, which is a combination rather than a condition, although hybridity can lead to liminality in some instances (say, a mixed race person moving between the different class and cultural backgrounds of parents).

In my frame of reference liminality is the condition where a person who has lived for significant periods of time in more than one country finds him/herself saddled with affections and aversions from each, leading to overlapping loyalties, and more importantly, a sense of relativism that destroys any notions of cultural absolutes or ideals. For example, the more the individual lives in different places, the more it seems to me that it is hard to get seriously nationalistic about any one of them. Even such small issues as sports loyalty can be a complicated matter. I, for example, follow Argentina in soccer because I grew up there. I root for Barcelona because it has a genius Argentine forward and a very Argentine style of play, but support Portugal as a national side in Europe because I lived in Lisbon for while and watched several of their players live as part of the experience. I support the ABs in rugby but switch allegiances to the Pumas when the play each other. I support the US in things like baseball and basketball, but then again tend to root for Greece in basketball because I lived in Athens for a while and the Greeks are crazy about b-ball, and cannot help but cheer for any small Latin American country when they play against the US in either sport (and truth be told, Cuba, the Dominican Republic and Venezuela have great baseball traditions and Argentina and Brazil have beaten the US in international basketball competition. Yay for them!).

Although I am not sure that they are sports rather than games, I have taken an interest in and support Singapore in table tennis and badminton because, well, I lived in Singapore for a few years and that is the only thing that they do well when it comes to international “athletic” competition (truth be told the national sport in Singapore is shopping, but they do not award medals for that). When not rooting for Argentina my default options are Chile (where my family lived for several years and where I subsequently conducted field research), Uruguay (where my family vacationed for extended periods during our time in Argentina and where I conducted field research in later years) and Brazil (where I lived episodically in the 1980s).

The sports angle is a minor one. The more serious issue is that as more and more people travel and settle across international borders, the more liminal they become. In many instances this occurs on top of an urban-rural disjuncture, whereby people transplanted from one to the other find themselves (at least initially) alienated and out of synch with the rhythm of life in their new locale. Think of a Laotian peasant or Somali refugee arriving and settling in Auckland. As with most new migrants, particularly those that are involuntarily re-settled, the pull of nostalgia for what was culturally lost very often overwhelms the urge to integrate and accept new values, mores and customs. It is only subsequent native-born generations that feel grounded in the new culture, but even they are often caught in betwixt and in between. One solution, particularly if the native population is hostile to new settlers, is to retreat in parochial defense of the “old” country or way of life. But even that eventually gives way to mixed feelings of loyalty and obligation to the old and the new.

Liminality occurs at the sub-national as well as the international level, both of which have been impacted by the revolution in transportation and telecommunications. There are consequently more and more people living in a liminal condition or state of mind. It therefore seems to me that “liminality” should be included in policy debates about things such as immigration, although to do that correctly we will have to wrestle the term away from the cultural relativists and other intellectual poseurs who think that trafficking in big words is equivalent to practicable and useful social research.

I am no expert on the topic so mention all of this merely as a subjective reflection. It is prompted by the July 4 celebrations in the US and comments by friends back there about how the US is the greatest country on earth etc. Yet most of these folk have never lived outside the States for an extended period of time, so how would they know? From my perspective it certainly has many merits and offers many opportunities, but in the end that is as much due to the its continental size and relative insulation as it is to the particularities of its people, politics and culture. Mind you, I feel certainly loyalty to the US as the country of my birth and whose government I once served, where my children and siblings reside, but that competes with my childhood loyalty to Argentina and current loyalty to NZ (which is where I expect to end my days. That raises an interesting sidebar: how many people actually think about the country or place that they would prefer to die in? I can say one thing for sure. Among other unhappy places, Afghanistan is not on the top of my list, with all due respect to the Afghans that I have known).

Who is to say that Canada, Costa Rica, Norway, Estonia, Turkey, Bhutan or–the goddess forbid–Australia is not the “greatest” country? How is universal “greatness” as a nation defined? One would have had to have lived in many places and have done many different things in order to make such a distinction (I do not mention Aotearoa simply because we all know that it is Godzone). And if one did in fact live in many places doing many different things, it is more likely that s/he would be at a loss to pick one single place as being above all of the rest in every respect. That is what liminality can do to a person–it makes it impossible to speak about culture or nationality in absolute or definitive terms. I say this even though I am fully aware of the canard that states that “there is no place like home,” whereby expats use the experience of living abroad to reaffirm their loyalty to their nation of origin (my parents did this for most of their lives). That may be true in some but not all instances, and I would argue that the more countries one lives in the less able s/he is to make such an assertion.

In any event, I write this as a person born in the US, raised and subsequently lived as an adult in Argentina and other Latin American as well as European and SE Asian countries, who resides permanently in NZ while continuing to travel to Australia, the US and elsewhere for professional and personal reasons. That pretty much defines my liminality, which I am not entirely sure is a bad thing.

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In Hellas, out with the new and in with the old.

The outcome of the latest Greek election is not surprising. When faced with uncertainty and dire predictions of collective and individual doom in the event that radical change occurs, voters often tend to go with the status quo or what is already in place. Confronted with the “valley of transition” to an unknown future, voters rationally calculate that their interests are best served by staying with what is known rather than leap into the unknown. Add to that the orchestrated litany of woes predicted by bankers, capitalist-oriented politicians, and lender nations, who pretty much predicted the end of the world as we know it if Greece were to default on its debts and withdraw from the Eurozone currency market, and it is easy to see why a plurality of Greeks decided to stay with the hand that they have been dealt with.

The trouble is that hand, in the form of a New Democracy/PASOK coalition (the so-called “bailout coalition”) is exactly the hand that got Greece into the debt crisis in the first place. It was first New Democracy, then PASOK governments that set new records of corruption, clientalism, patronage and nepotism while running up the public debt on state-centered labor absorption and entitlement projects that did nothing for productivity or the revitalization of the Greek private sector (which remains fragmented and dominated by oligarchic interests in the few globally viable Greek industries such as shipping). It is to this pro-Euro political cabal that the responsibility for “rescuing” Greece is entrusted. That is not going to happen.

True, the terms of the bailout will be relaxed even further now that a pro-Euro government can be formed. That much is clear given that Andrea Merkel has hinted that the repayment terms can be “softened.” The hard truth is that repayment can be softened because what is being repaid in Greece is the compound interest on the foreign loans. The logic is that of the credit card: the issuer of the card would prefer for users to not pay off their total debt on a monthly basis and instead accumulate interest-accruing cumulative debt while paying off less than the total owed. If the user reachers a credit limit with interest debt accruing, the limit is raised. If the user defaults on the debt after a series of credit limit raises, measures are taken to seize assets of worth comparable to the outstanding amount.

States are different than individual credit card users because as sovereign entities they can avoid asset seizure on home soil even while bankrupt. As Argentina proved in 2000, they can default and renegotiate the terms of debt repayment according to local conditions (after Argentina defaulted on its foreign debts it was eventually able to negotiate a repayment to creditors of US 36 cents on every dollar owed. The creditors took the deal, then began lending again, albeit more cautiously. The devalued Argentine peso sparked an export boom of agricultural commodities that led to post-default growth rates unseen for 50 years). The short-term impact of default can be painful (witness the run on Greek banks as people try to cash in and export Euros), but measures can be taken to curtail capital flight and to mitigate the deleterious effects of moving to a devalued currency (the Argentines did this by placing stringent limits on currency transfers abroad in the first months after they de-coupled the Argentine peso from the US dollar while at the same time issuing interest-bearing government bonds to dollar holders in the amount valid at the exchange rate of the day before the de-coupling). Greece has not adopted any of these measures as of yet, but that is because a pro-Euro caretaker government, as well as the PASOK government that preceded it, wanted to heighten the sense of doom should an anti-Euro coalition look to be winning majority support.

That scenario emerged in the form of Syriza. Although it is formally known as the Coalition of the Radical Left it is anything but “radical” (no matter how many times the corporate media tries to emphasize that point). Instead, it is a coalition of Socialists, Social Democrats, Greens, Trotskyites, Maoists and independents not associated with the Greek Communist Party (KKE). It has an agenda that includes a possible default, and will now be the largest opposition bloc in the Greek parliament. Contrary to the perception that it came out of nowhere in this year’s elections, Syriza has been steadily building a popular voting base since 2004, increasing its electoral percentage significantly in 2007, 2009 and May 2012. Although it has had splits and defections (which are endemic in Greek politics, particularly on the Left), Syriza was the second largest vote-getter in the May 2012 elections and its margin of loss to New Democracy in the second-round elections held last weekend is less than it was in May. The bailout coalition may have a narrow majority, but Syriza and other Left minority parties will prove to be a formidable parliamentary obstacle to the implementation of  its pro-Euro agenda.

That is why the new Greek “bailout” government will not be successful even if it renegotiates the terms of the bailout along more favorable lines than in previous iterations. It will be forced to deal with the combined pressures of Syriza opposition in parliament and the angry–and I reckon increasingly violent–opposition of the non-parliamentary Left in the street. Greece has a long tradition of student and union militancy and urban guerrilla warfare. Even during the best of times militant groups have used irregular violence to make their points about Greek capitalism and its ties to Western imperialism. They have burned and they have killed (including a CIA station chief, a British embassy official and various Greek security officers) during the decades after the Colonel’s dictatorship fell in 1973. These militant strands have not gone away and instead have been reinforced as the debt crisis drags on and the impact of austerity measures take their toll on the average (and increasingly unemployed) wage-earner. With unemployment at 20 percent and youth unemployment at 50 percent, the recruitment pool for Greek militants has grown exponentially.

Some of this has been siphoned off my neo-fascist parties like Golden Dawn. But the bulk of popular rage has been channeled by the Left, divided into the institutional vehicles of Syriza and the KKE (and various off-shoots), and the direct action, non-institutionalized vehicles comprised by the likes of Revolutionary Sect (who favor political assassinations) or Conspiracy of Fire Nuclei (who appropriately enough favor arson), that follow a long line of militant groups with a penchant for violence such as the N-17 and Revolutionary Struggle (and may in fact include former members of the latter), to say nothing of various anarchist cells.

These militant groups are not going stay quiet. Instead, I foresee a rising and relentless tide of irregular violence coupled with acts of passive resistance and civil disobedience so long as the political elite continues to play by the Euro rules of the  game. Every Greek knows that the solution to the crisis is political rather than economic because the bankers have made more than enough profit on their loans and it is now time for them to draw down or write off the remaining interest owed. A softened bailout package only goes halfway towards easing the collective burden of debt, and the continued imposition of fiscal austerity deepens the stresses on Greek society (urban crime has ramped up significantly this year, and it already was pretty bad when I lived in Athens in 2010). Instead of continuing to cater to banks, the political decision palatable to most (non-elite) Greeks is not a softened bailout package, now into its fourth iteration. It is a complete re-structuring, with or without default, of the economic apparatus so that national rather than foreign interests prevail on matters of employment, income and production. This may require a retrenchment and drop in standards of living over the short-term, but it at least gives Greeks a voice in the economic decisions that heretofore and presently are made by Euro-focused elites more attuned to the preferences and interests of European finance capital than they are to those of their own people.

If there is a domino effect in other countries in the event that Greece eventually (I would say inevitably) defaults, then so be it simply because that is the risk that bankers and their host governments assumed when they lent to PASOK and New Democracy governments in the past. Perhaps it is time for bankers to pay the piper as well. After all, although their profit margins may fall as a result of the Greek default, they have already insured against the eventuality (the write-off of Greek debt by large financial institutions in the US, UK and Europe is the story that never gets mentioned by the corporate media). Moreover, and most importantly, the banks can accept the default and take their losses on projected interest as a means of keeping Greece in the Eurozone market, thereby avoiding the contagion effect so widely predicted at the moment. Default does not have to mean leaving the Euro currency market. Greece can default and stay in the Eurozone so long as the banks accept that it is in their long-term interest to shoulder the diminished profits (not real losses) that a default will bring.

Again, the economic decisions about Greece had already been made by the European banks, and they are now simply waiting, while claiming gloom and doom, for the political decision to terminate their interest-based revenue streams. The PASOK/New Democracy bailout coalition only delays that political inevitability, and Syriza and the militant Left will ensure that the next bailout is just another stopgap on the road to default and regeneration along more sustainable lines.

Whatever happens, it looks to be another long hot summer in the Peloponnese. Expect a lot of wildfires.

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ACT and National Front to announce merger.

That is about all I can figure after reading this about Louis Crimp, Act’s largest individual donor in the 2011 election. The line about Invercargill is priceless but there are several other gems as well. Mr. Crimp appears to be getting PR advice from Kyle Chapman or Jim Beam, so why keep up the pretense any more and not just announce the merger of the two white rights movements?  Better yet, once John Banks gets the inevitable boot from parliament, perhaps the AKKKT Party can dip into some of that NF talent pool for a replacement.

AKKKT–a political cough in the larger scheme of things, but a full throated sputum of the NZ Right.

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“What a great day for humanity” would probably have done the trick

Today the President of the United States of America came out (if that’s the right term) in support of gay marriage. Hours later, The leader of the New Zealand Labour party did likewise. The responses they got could hardly have been more different. Obama’s statement was greeted with a worldwide ripple of excitement; Shearer’s with a localised wave of criticism. Aside from the obvious difference in scale, we can make some sense of the difference in valence by looking at two main factors: the content of their respective messages in political context; and the media and moment in which they were made.

Substance and political context

Allowing for the differences in political context, Obama’s and Shearer’s statements were reasonably similar. Both expressed support for gay marriage in principle, with reservations about implementation. In Obama’s case, the reservations were constitutional. The President can’t unilaterally pass an act permitting gay marriage; it has to go through two federal houses and most aspects of marriage are still, ultimately, determined by the states. Obama’s statement was symbolic and aspirational. First of all, it was a means of defining who he is, politically — a rebuttal of suggestions that he is timid or not liberal enough, and a means of illustrating a sharp distinction between his administration and the caricatured culture-war conservatism of his Republican opponents. It was also an opportunity to reinvigorate the American political left. David Frum said it well:

The statement changes everything because it galvanizes flagging liberal enthusiasm for this president—while subtly corroding even further the Republican hold on the next generation of voters.

(You should read Frum’s whole piece, it’s short and articulates clearly why this was a strategic coup.)

Shearer’s statement was, if anything, less equivocal than Obama’s; he merely said that he “would like to see the detail of any legislation before giving formal support”. In purely rational terms, that’s totally reasonable; nobody signs a blank political cheque. Much of the criticism has centred on the assumption that any such law would be introduced by Labour, so Shearer would not only get to see it but would get to vet it before declaring support. This isn’t really so; Labour are in opposition, and barring extreme exigencies they will be for at least 2.5 years to come. Given the Greens’ long-standing commitment to gay marriage and remarkable success in the member’s ballot, there’s a better-than-even chance that a hypothetical same-sex marriage bill drawn at random would be theirs.* There are plenty of potential pitfalls in such a bill, if badly drafted, and it is reasonable to hold reservations.

Other criticism of Shearer has centred on the argument that Obama’s political context is much more hostile to gay marriage, and his declaring in favour of it constitutes a genuine act of political bravery, while it’s a rather less contentious issue here. Also not entirely fair; of course, that difference in political context exists, but Obama is in power, and (largely due to Republican infighting) in political ascendancy, while Shearer is in opposition and in the doldrums. It is also very unlikely that any gay marriage bill would pass the current NZ Parliament, especially now that social-conservatives like NZ First are back in.

So on the merits, criticism of Shearer for appending this seemingly-innocuous qualifier seems a bit unfair. But there are two better explanations for hostility: first, he misread his medium; and more importantly, he misread the moment.

The medium and the moment

Obama made his statement in a medium and situation that afforded him considerable control over how his message would be transmitted and received, and that enabled him to articulate his position both from a personal perspective and politically. Good Morning America was a sympathetic venue; morning TV is warm and nonconfrontational, on the ABC network even more so than usual. It is not strictly time-controlled and interviewers generally do not play hardball. Its audience is more liberal, more female, and more inclined to respond favourably to expressions of personal warmth and reflection such as this one.

Shearer chose Twitter to make his announcement — the most constrained medium possible, one that permits no contextualisation, no emotional or personal connection. Given his performance to date as leader of the opposition, and the NZ Twitter left’s activist bias, it’s probably also one of the more hostile media open to him. It’s not talkback, but in some ways it’s worse: a lot of people who really want to like you, but are already frustrated and disappointed and are beginning to despair can be a harsher audience than your outright enemies. Twitter also means that you are expected to be spare and to the point, and to only include detail that is significant. By hedging, he signalled that his position was not firm or genuine. The medium is the message, so the inclusion of an obvious redundancy like “need to see the detail” when characters are so limited doesn’t look like understandable prudence, it looks like fuzzy-headed waffly-thinking at best, or political cowardice at worst. David Shearer mistook a platform for slick, aspirational one-liners as the venue for earnest political positioning.

And that leads to the most crucial point of all: Shearer misread the political moment. Obama’s declaration in personal, philosophical terms of his “evolution” from someone who did not support gay marriage to someone who does was a watershed moment, a genuinely epochal event: when the President of the United States of America supports your cause, all of a sudden it looks a lot more like happening. A loud shot was fired in the culture wars; it instantly became global news, and with the news came a wave of liberal euphoria. This was, as Russell Brown noted, the best possible moment to note Labour’s progressive history and rededicate to the goal of marriage equality, but it was not a time for wonkish quibbling about details, or careful delineation of party policy. The moment was one of joy, of celebration, of possibility — of hope and change — and any response had to be congruent with that. Shearer’s wasn’t. The contrast jarred, and made the other, lesser, deficiencies in the message and its presentation more evident.

Substance, context, medium and moment. You can’t really afford to be without any of these, but if you’re trying to catch a wave of public sentiment, you really have to get your moment right.

This is symptomatic of Labour’s ongoing failure to articulate its vision: a lack of mastery of the tools and techniques at their disposal. Shearer’s lack of authenticity and his inability to speak clearly and unequivocally from his own position, that I touched on in my last post on this topic, was depressingly evident in this episode, and it may be that he’s still being tightly managed. A more concerning possibility is that this is the real David Shearer: lacking in virtù, like his predecessor.

But despite everything, I think this was a good experience for Labour — hopefully it has demonstrated to them that sometimes being timid is worse than being silent. If “go hard or go home” is the only lesson they take from today, it will have been worth it.

L

* Hypothetical, because none are in the ballot at present, though I expect that to change soon. Idiot/Savant drafted one some years ago, and it would not be an hour’s work to get it in.

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

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

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

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

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

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

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

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

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

L

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A Turn to Mean.

As I watched various labour conflicts over the past few months, then took in accounts of greed-mongering of various types (the wheel-clamping rort being the latest), I set to wondering if things have turned mean in NZ. I tend to think so, and believe a lot of it has to do with National’s presence in government as well as the increasing stratification of NZ society–something National’s policies tend to exacerbate. Some of this collusion is obvious, such as changes to labour laws that strip worker’s of collective rights while enhancing employer prerogatives when hiring and firing (under the banner of so-called “flexibility”). Some is less so, such as in the “look the other way” approach to the conditions that led to the Pike River and Rena disasters and the hands-off government reaction to them. But the trend towards meanness began well before National returned to government in 2008 even if it has gotten worse under it.

It strikes me that the syllogism involved goes something like this: increased employment precariousness born of economic recession in climates of market austerity premised on cost-cutting in both the public and private sectors leads to increased anxiety, then desperation amongst the salaried classes as their life opportunities narrow. In the measure that collective means of defense and redress are also pared down and stripped of legal cover, agency takes precedence over principal to the point that individual rank and file interests are sacrificed in favor of continued union bureaucratic presence (however diminished) in those economic sectors that remain at least partially organized. In the measure that workers realize that their agents have adopted the “iron law of oligarchy” where bureaucratic self-interest and survival becomes the primary objective to which rank and file interests must be subordinated, notions of collective solidarity are abandoned in favor of individual self-interest. Since this is the dominant ethos at play in unorganized sectors of the economy and amongst the managerial and financial elites, the move to survivalist alienation becomes endemic (and indeed pandemic, if we include the fact that immigrants are socialized into the culture of meanness, thereby propagating the “disease” beyond its original culture). The original agents of transmission, in any case, would appear to be the market ideologues who have metastasized into the managerial elites of the present day.

When survivalist alienation becomes endemic, cultural, ethnic, religious and other forms of ascriptive categorization are used to justify the “me first” approach to social intercourse. Until then people may just be bitter. But this is the point when things turn mean.

I could be wrong and this has always been the case in NZ. My impressions are formed since 1997, so perhaps what existed before was indeed a land of milk and honey. But it seems to me, beyond the inter-generational inevitability of the trend towards hyper-individualism there lay a number of accelerants that have made things worse in the last ten years.

 

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A question of citizenship.

I am a US citizen permanent resident in NZ. I got here on  a normal (i.e. not a business or student) visa after going through a “good character” check and because there was an employer vouching for me. I am now beginning the process of taking out NZ citizenship and am amazed by the level of detail and bureaucratic hurdles I need to go through to get it after living in NZ for nearly 15 years (things like the names and last addresses of my long deceased parents and name and address of my long-divorced American ex-wife are just the start). The process is said to take 6-12 months and I need to surrender my US passport during that time. I guess that is a good thing as it verifies my bonafides.

I say this because I have read reports that Mr. Kim Dotcom, the Jabba the Hut of the internet world according to the US government, purportedly has a NZ passport. He also apparently has a Hong Kong passport as well as that of his birth country Germany. These are said to be legitimate, not fraudulent passports.

My understanding is that you have to be a NZ citizen to hold a NZ passport, and that applies even though one may have entered the country in the investor plus scheme by buying 10 million dollars of NZ government bonds. This makes me curious because Mr. Dotcom arrived in NZ in 2010, which means he was granted citizenship very quickly (as a contrast, a friend of mine of British birth lived in NZ for 30 years, married a Kiwi, served in various official roles including as a JP, and it still took him a year to get his NZ citizenship even though he has never been arrested anywhere and had several NZ people of import vouching for his good character). I am thus curious as to how, with his prior convictions and assorted other odd baggage, Mr. Dotcom managed to get a NZ passport so quickly, especially if there are residency and character requirements involved in acquiring citizenship and he is not claiming refugee status. I also wonder if he surrendered his foreign passports during the time his application was being processed because I have read that he traveled extensively after his arrival in NZ.

I also understand that in order to be an MP one has to be a citizen. I remember some minor scandals a few years back surrounding MPs who turned out to be non-citizens, something that forced their resignations. That also makes me curious because there is a new list National MP who may or may not be a NZ citizen as far as I know. He is a decent chap for a Righty and certainly will improve the intellectual calibre of the NAT backbenches, so good on him for making a go of it. But I am not sure that he is a citizen even though he arrived in NZ about a decade ago. I could be wrong and certainly harbor him no malice, but wonder if all the ticks were checked off on his citizenship prior to the election.

More generally, I am just curious about the flexibility of NZ citizenship laws and the process of granting citizenship because I too hope to join the NZ citizen ranks in the near future. Since I do not have 10 million bucks and am not the darling of any political party, can I instead run for local office with my PR status? I already own property, pay taxes, married a Kiwi etc., so if my citizenship application is rejected (presumably on “good character” grounds), can I still make a nuisance of myself at the local political level?

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Sleepytime.

When I moved to NZ in 1997, one happy aspect that I had not considered prior to arrival was that I was headed back to the Southern Hemisphere. That meant that Xmas and New Year’s are summer events (well, most of the time), and my childhood memories are littered with snippets of summers gone by spent in Argentina, Brazil, Chile and Uruguay. Although I also spent many years in the Northern Hemisphere and came to embrace, within limits, the winter version of the holiday season, the prolonged interlude that is the Southern Hemisphere festive season has always been my preference.

In the winter version the return to work and school routines is quick, with no more than 2 weeks of down time usually taken between Xmas and New Years. The further North one goes the less incentive there is to holiday: the days are short, wet and very cold, when not frozen. In the South the turn of the year is a turn to warmth and light so the incentive is to maximize exposure to them as well as take respite from work and other daily routines. Annual and sick leaves are extended and mixed in order to maximize the statutory holidays. Commodified life cuts back to idle so that personal and inter-personal issues can be addressed and renewed at some length.

How one spends one’s time depends on the nature and proximity of those relationships. I have spent several years of solitude, North and South, over the year end hiatus, which gave plenty of room to reflect on my condition while otherwise occupying time. I have had an equal if not greater number of holidays spent with family and friends, to include family in New Zealand. What strikes me in either instance is that the summertime makes the experience better: there is more to physically do outdoors, there is less corporate incentive to rush back to work,  the nature of social events is more open, and things just get silly.

In a way, the Southern Hemisphere year end holidays are a turn inwards as well as renewal. The point of reflection and the pause to refresh are simply longer in summer. It may give the appearance to some (in the North) of a sleepy third world village approach to life. To  me it simply represents a better way to spend a holiday.

Better than marching like lemmings to shopping malls and fighting grid-locked traffic in the search for a better bargain (which pretty much sums of the notions of commodity fetishism and false consciousness). The consumerist lemming movement appears to have taken root in NZ and the vehicular exodus to choice destination spots is often akin to driving across Manhattan at rush hour. Even so, in NZ as in other Southern Hemisphere locations, the summer holiday experience is preferable to that in the Northern Hemisphere. The global North may have the doldrums of July and August to disport in (and my exposure to Southern Europe in summer suggests that pretty much everything is put on hold for the duration), but they do not have the holidays to enjoy at the same time. The global middle–those from 20 degrees North to 20 degrees South–take their holidays more leisurely, given the distribution of pre-modern, modern, colonial, imperial and post-modern identifications.

Which is to say that I hope that NZ and other Southern Hemisphere readers are taking full advantage of their down time. As our first full summer back in NZ after 3 years away, my partner and I have spent the holidays quietly, mostly devoted to garden and landscape work, dog training, some small varmint hunting and the inevitable bbqs (although mine are done Argentine-style), with a little bit of reading and writing thrown in. Whatever suits your fancy and wherever you are, I hope that yours has been as restful as ours and wish you all the best for a productive and happy New Year, Southern Hemisphere style.

 

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A discourse on David Shearer and the identity politics thing

For my sins, over the past week or so I have been engaging at The Standard again. It’s been a rather tiresome business (for them as well, I’m sure) but has yielded some lucid moments. One exchange between “Puddleglum”, Anthony and I in the bowels of an open mike thread has been particularly useful, and since it contains my views on a question I am often asked, I’d rather it not end up down the memory hole. I reproduce it here in full (without the benefit of editing; so it’s a bit rough).

[I originally said Anthony was the author FKA “r0b” at The Standard — this isn’t the case; it’s some other Anthony. My mistake, and thanks to the r0b, Anthony Robins, for pointing it out.] Puddleglum has a blog himself — thepoliticalscientist.org — that is well worth reading.

Puddleglum
Hi Lew,

If Armstrong is correct in the following quotation (and this leadership race has all been about the ‘blokes’ battling the ‘minorities’ and the ‘politically correct’), then won’t the election of Shearer shift Labour more towards the right wing, social conservatism that you appear not to like about NZF?

“Shearer will bring change by making the party less hostage to the political correctness that still plagues its image. He is interested in things that work, rather than whether they fit the party’s doctrine. “

I may misunderstand where your ‘loyalties’ or preferences lie, but it does seem odd if you are supporting a shift in Labour’s focus towards something that would be much more compatible with NZF (including Prosser and Peters, neither of whom strike me as staunch upholders of ‘political correctness’), given how little regard you appear to have for NZF.

(As an aside, I’m not sure why Armstrong is so sure he knows Shearer’s mind – he’s obviously heard Shearer say more than he’s been reported as saying – but I guess he is a political journalist … It would have been good to hear Shearer say these things to the public if, indeed, Armstrong has it from the horse’s mouth, as his tone strongly implies – “Shearer will …”, etc..).

Lew
Hey PG,

I’m not convinced by this argument that Shearer represents the forthcoming defenestration of Māori, women, gays, the disabled, and so forth as a matter of doctrine, although folk who hope it does have been eager to say so — Armstrong, Audrey Young, Trotter amongst them. Shearer’s MSc was on the tension between Māori cultural values and environmental resource management, and he has worked on behalf of Māori in that field, preparing Tainui’s land claim to the Waitangi Tribunal and looking at sultural issues around wastewater treatment in Auckland. I have as yet seen no evidence that Shearer represents the social “right” of the party either. His pairing with Robertson as deputy certainly seems to counterindicate that argument. He says he’s “right in the middle” of Labour, though I suppose he would say that. I am open to persuasion on both these points, however, and if such defenestration does occur I may yet come to regret my support for Team Shearer.

But I think there’s also a misreading of my “loyalties”. The much-loved canard around here and at Trotter’s place is that I want Labour to be an “identity politics” party, whereas, in actuality, I want an end to the infighting that pits “the workers” against other marginalised groups or seeks to subsume everyone’s needs to those of straight white blue-collar blokes. All must have a presence within any progressive movement. I think there’s a false dichotomy that to appeal to “middle New Zealand” a party must be just a wee bit racist, homophobic and sexist, because that’s what “middle New Zealand” is. I don’t agree; although I can see how that is one route to popularity, I don’t think it’s one that’s very suitable for Labour.

Notwithstanding all of that I do think that being able to break the factionalisation and patronage — crudely expressed by Damien O’Connor — that has resulted in a weak list and a dysfunctional party apparatus is the most crucial task facing Shearer, and I can see how this could be spun against him. But on balance, getting the overall institutional and overall health of the party back on track is the priority. As long as it’s not simply replacing one lot of factions with another.

L

Anthony
It really depends if he plays zero-sum loss/gain, instead of fixing problems that when addressed help everyone. But even though I preferred Cunliffe I don’t think Shearer is a evil bastard who will throw women, gays and Maori under the bus.

It’s just convincing insecure pricks like Armstrong that they’re not missing out (and normal people who are perfectly fine), while they lift everyone up.

Been one of the problems with the left for a while – not taking middle NZ with them in their thinking and just expecting them to “get it” after it’s done and dusted.

You can see how the Nats do it better with their policy formation and with the task forces they set up, they admit there is a problem that needs to be solved in some way, get a team of “experts” in place, get feedback from all quarters then create policy based on it (even if they were planning that policy all along). It’s a great way to create a narrative that the electorate can follow to understand policy or at least get some understanding that a problem that needs to be solved exists in the first place.

If it looks in the slightest way controversial or a potential wedge issue they will use this method.

Puddleglum
As I said, “If Armstrong is correct …”

I think previously you’ve noted the importance of symbolism (e.g., in the early days of the MP coalescing with National).

There is a danger that the symbolic projection being attempted (‘we are ordinary New Zealanders too’ – whatever that means) can box Labour in when it comes to ‘judgment calls’ on those social issues.

Trying to benefit electorally from symbols you don’t really believe in (in its crudest form, ‘dogwhistling’) can bite you back.

I think, for example, that Shearer may well be keen not to “get in front” of middle New Zealand on any of these issues (wasn’t that one of the concerns about Clark’s government, for ‘middle New Zealand’?).

That’s fine and pragmatic, and doesn’t mean necessarily being a little bit racist, homophobic, or whatever. But it might mean muting your commentary and positioning on those issues a tad.

And that could make some, at least, leap from the windows rather than waiting to be ‘defenestrated’.

I think that’s the challenge with the more ‘centrist’ positioning.

Lew
Anthony, I agree with all of that.

PG, I think that is the challenge with a more “centrist” positioning, but ultimately the long game is what matters. It’s mostly futile to try to campaign outright on unpopular topics — or those that are “in front” of popular thought, as you aptly put it — when you don’t control the agenda. Clark found out in 2004/5 when Brash hijacked the agenda at Orewa after a very progressive first term, and again in 2008 when the s59 repeal became a de facto government bill about the childless lesbians Helen Clark and Sue Bradford* wanting to personally bring up Waitakere Man’s kids.

I daresay there will be a lot of ideological austerity shared about over the coming term, not limited to the usual whipping children of progressive movements, but likely encompassing the unions and hard-left factions as well (and much of this may be pinned on Shearer to frame him as a “right” leader, when his hand may have been forced by political circumstance.) The project is to rebuild Labour as a political force, because if Labour continues to decline nobody — not Māori, not women, not the unions — is going to benefit.

Sometimes discretion is the better part of valour. My major stipulation is that whatever gets nudged out onto the ledge, as it were, is done with due engagement and consideration of those it impacts, not simply decreed by the leadership as being “not a priority” (and if you disagree you’re a hater and a wrecker).

L

* Notwithstanding the fact that neither are lesbians, and Sue Bradford isn’t childless.

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Turning Negatives into Positives.

One of the more vexing problems in politics is to turn opposition to something into a virtue. Being anti-something is reactive and defensive rather than a path with which to move forward. It is the antithesis of a proactive, innovative posture where the power of a better future is conveyed in order to secure implicit agreement to the unspoken “Yes” latent in the electorate. The latter is a positive reaffirmation, often couched in crude nationalism or other symbols of consensus and collective identity. In contrast, the implicit or explicit “No” embedded in negative campaigns carries with it connotations of obstructionism, obstinacy and lack of vision.

The negative connotations of a “No” campaign suffer from a structural disadvantage when it comes to mass political psychology. All things being equal, it is harder to successfully engage in “No” campaigns rather than “Yes” campaigns, especially when the former is confronted by the latter in electoral competition. Negative campaigns can also be a sign of defeat. Although all political challengers must attack incumbents on their record, there are ways to do so in addition to simple rejection of the opponent’s policies. In practice, opposition parties that fail to cloak their campaigns in a positive and proactive message are often conceding the outcome and using the electoral process for party rejuvenation rather than truly competitive purposes.

Yet it is possible for negative campaigns to convey a positive message. An example of a successful negative campaign is the opposition to the 1989 referendum on the nature of the Chilean regime. After 16 years of market-oriented military-bureaucratic authoritarianism, General Pinochet sought to continue as a civilian president in a “guarded” democracy installed by “controlled” elections. He and his supporters formed a political party to that effect, relaxed restrictions on the political opposition, and held a referendum that proposed that voters say”Yes” to constitutional revisions that would guide the installation of the “guarded” democratic regime. Pinochet and his followers banked on their control of the media and relative economic successes to ensure that the “Yes” outcome would prevail. The language of the referendum spoke to this fact by asking voters to vote “Yes” or “No” on continuing the unfinished process of national reconstruction under a Pinochet presidency.

Opposition to the “guarded” democracy plan came from a diverse array of groups, who preferred a full transition to democracy and the removal of Pinochet from politics. It did not necessarily have the support of the majority when the referendum campaign began, and besides the advantages accrued to the Pinochet regime, it was hampered by tight campaign regulations, lack of access to publicity, restrictions on public gatherings and the fact that many of its leaders were in exile.

Even so, the Opposition campaigners phrased their negative message so that a “No” vote was a vote for democracy as well as a vote against authoritarianism. It played on the knowledge that most Chileans understood that whatever its successes, the Pinochet regime was an aberration rather than a model, and that the price for its success was not worth the benefits supposedly gained. This organic understanding of Chilean “good sense” in the face of elite-purveyed common sense shifted popular perceptions of the referendum, and the “No” vote won a commanding majority. Confronted by defeat, Pinochet was abandoned by his supporters and the stage set for a fuller transition to democratic rule (I say “fuller” because the terms of the foundational election and the character of the political system for the first post-authoritarian decade were fixed by post-referendum constitutional reforms made by the outgoing Pinochet regime under executive fiat, which were heavily weighed in favour of the elites who benefitted from the Pinochet regime and which was backed by a military commitment to defend them. It was not until the 2000s (and Pinochet’s death in 1999) that Chilean democracy was fully consolidated, and even then the structural and institutional changes wrought by the authoritarians and their successors skewed socio-economic and political power in favour of those who prospered under Pinochet).

Regardless of what happened later, the “No” campaign on the 1989 referendum succeeded in shifting the terms of the Chilean transition to democracy away from those preferred by the authoritarians and towards those of a long-repressed opposition. It is therefore a good example of turning a negative stance  into a political positive.

The success of the 1989 Chilean “No” campaign might provide some insights for Labour as it enters the final phase of the 2011 election. Labour has staked its campaign on opposition to National’s economic policies, epitomized by the “No” on Assets Sales plank.  A little more subtly, the proposal to raise the retirement age is an admission that not all is well in Aotearoa. In other words, it is an admission of a negative, which is also the case for the repeated references to job losses via immigration to Australia. Most importantly, although Labour has “positive” planks in its electoral platform, these appear to be overshadowed (at least to me) by the negative aspects of its campaign. For its part, National can play the role of positive campaigner, using the upbeat character of the Prime Minister, the hopeful nature of its policy message (however devoid of positive content that it may be) and incidentals such as the All Blacks WRC victory to cement its pro-active and affirmative image in the eyes of voters.

Given the late stage of the campaign, it might be worth considering how Labour might cast its “negative” planks in a positive light. The key is to use the implicit “No” as an affirmation of Kiwi (as opposed to class or ethnic) identity, be it in its quest for economic and political independence or in its reification of  individualism as a national trait. Here differences can be drawn with National on issues such as security policy, where National has basically subordinated its military perspective to those of Australia and the US, or on foreign investment in an increasingly deregulated domestic economic context, where National would prefer to ease restrictions on foreign capital flows into the country regardless of their impact on strategic assets, local capital or the integrity of resident labour markets and environmental conditions. Saying “no” to such things is not being obstructionist or reactionary, it is about reaffirming who we are.

I have no expertise in political marketing, but it seems to me that if the 1989 Chilean opposition could turn a negative campaign into a positive statement given the severe restrictions and disadvantages under which it operated, then Labour might consider how to cast its campaign in a way such that its opposition to National’s policy proposals becomes a reaffirmation of Kiwi autonomy and independence. Other than that, it has little else to go on.*

* I am well aware that on economic fundamentals Labour and National are two sides of the same slice of bread, and that many National policies are mere continuations of those originally set by the 5th Labour government. My point here is to show that there is a way, however improbable, for Labour to rescue its election campaign.