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Anchor me

Indian-born Hawkes Bay-resident overstayers Sital and Usha Ram are to be deported with or without their three children, who are New Zealand citizens aged eight and six. These are not ‘anchor babies’ in the US sense that that hate-term is employed; no attempt has been made by the Rams to mislead Immigration or to hide from the authorities, nor are they using their childrens’ citizenship status to thumb their noses at the powers that be. This is, for all intents and purposes, a model New Zealand family.

The children, as New Zealand citizens, have a “cardinal and absolute right of residence” according to a 2008 judicial ruling, which means they can on no account be deported. This is where they belong, it’s where they live, the only place in the world they can do so in full legality, since it is impossible to exchange their New Zealand citizenship for Indian citizenship until they turn 18 (and indeed, nobody can force them to do so).

As the article says, they face a terrible choice: return to India and condemn their children to a life of poverty, or return to India alone and leave their children behind. But it’s not really much of a choice: they can’t simply abandon their children in either sense. Fundamentally, the terrible choice is faced by the government, who must decide whether to tear a family quite literally apart, permanently. To demonstrate their loyalty both to their children and to their country and therefore to win this battle in the public view, the Rams need do nothing more than peacefully resist being separated from their children. Call the government’s bluff. Let Immigration enforcers tear apart mother and daughter, father and sons. Let them carry the parents bodily to the paddywagon, and from the paddywagon to the waiting aircraft. Let it be known that this is the government’s doing; their choice, not that of the parents. This is a chance to force the government to actually do the dirty work of eviction and deportation, to undertake the harsh deeds which their tough-on-everything rhetoric implies. And they should be forced to put their actions where their words are.

So my advice to Usha and Sital Ram is: invite John Campbell into your home. Let him and his camera crew be present at the time of the forcible separation; in your living room and at the airport, and let the whole world watch, and listen to the wailing. The narrative will be big bad Muldoonist Daddy State jack-boot dawn raids, breaking down doors and wrecking families in 2010 as in 1980, and the country will need to decide: is this who we are? Does this represent us and our aspirational, compassionate, multicultural society?

And, as Pablo suggests in his recent post about Paul Henry, it’s a question which needs to be answered.

Update: As usual it’s occurred to me that a poet has previously expressed my core argument in two lines:

Do not go gentle into that good night,
Rage, rage against the dying of the light.
(Dylan Thomas)

L

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Things that scare me

Today I was waiting in my doctor’s waiting room and, as my older daughter played with the water machine, I espied in the hands of a kindly, grandmotherly looking woman, a copy of the July edition of Investigate magazine — the one about how Obama is going to eat everyone’s babies. But also the one with the article about whether North & South got their recent report on vaccination right.

The North & South June edition, which contained the report on vaccination, was also on the magazine table. I’ve read it, and it’s sound investigative journalism about an important topic: how some diseases we thought were dead and buried are enjoying a resurgence because some otherwise sensible people decide not to vaccinate against them. I haven’t read the Investigate article in question, because my life is short enough as it is, and at any rate I refuse to fund Ian Wishart.* But the Investigate editorial position on vaccination — pretty well documented in previous articles which I have read — is just the sort of thing which raises the spectre of doubt in the minds of parents already nervous about having to hold their little treasures down so a nurse can stick a needle in them. Finding such a hysterically anti-science tract as Investigate in a doctor’s surgery bestows upon it a medical legitimacy it does not deserve. There’s a time and a place for this sort of material, but a medical context is not appropriate. It’s like the proverbial smoking doctors whose habits were supported by Big Tobacco in exchange for reassuring their patients that smoking didn’t do them any harm.

The other daughter? At the time, she was in the nurse’s office getting her jabs. I had a word to the nurse about it; she was almost as alarmed as I was and said she’d remove the offending rag. That’s something.

L

* I’m sure this entitles me to a free bout of Wishartian pig-wrestling and not-at-all-veiled implications about the standard of my professional work such as Scott received, but I’ll pass, thanks all the same.

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The perils of Paul (updated).

The flap over Paul Henry’s latest remarks got me to thinking. First, why was John Key smirking and downplaying the obvious racist content of Henry’s questions about what a “proper” Kiwi should look like? Why did Key instead not point blank admonish Henry for his remark, or at least give him the rope to hang himself with by asking him what HE thought a New Zealander looked like? Why did Phil Goff say that  the incident was “Paul being Paul” rather than put the wood into him? Why did the TVNZ spokesperson claim that Henry says what other people think but do not want to say? Is that a fact that I missed somewhere? Am I being too PC in thinking that with this latest remark Henry has truly jumped the shark? Or is the silent majority in NZ really a bunch of closet bigots for whom Paul Henry is a champion? (and if so, that is too close to the Tea Party/Sarah Palin connection for comfort). Has the turn to market egotism driven so deep into the NZ collective psyche that such remarks are considered tolerable or even funny?

For a guy about to return to NZ and seek citizenship after 13 years of permanent residency, these are more than casual questions.

UPDATE: Henry really is the bigot gift that keeps on giving. In his on-air (non) “apology” the day after his first comments about the GG, not only does he not apologise for the remarks themselves (instead he apologies for any offense they may have caused), but he then goes on to use a slur for Roma (gypsy) while saying that he is of a less distinguished background than Sir Anand because he (Henry) is of half Roma descent apparently. So the bottom line for Mr. Henry is that there are in fact superior and inferior people based upon their inherent characteristics rather than their individual merits or flaws, and using pejorative slurs is Ok so long as one can claim kinship to the insulted group. In sum: Henry uses an ethnic slur while falsely apologising for a racist question. Priceless.

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Most important event of the millennium so far

Astronomers have apparently discovered — for the first time — a planet which is both the correct size and the correct distance from its star to support life. And it’s only (all intended irony) 20 light years away!

Gliese 581g is the first world discovered beyond Earth that’s the right size and location for life.
“Personally, given the ubiquity and propensity of life to flourish wherever it can, I would say that the chances for life on this planet are 100 percent. I have almost no doubt about it,” Steven Vogt, professor of astronomy and astrophysics at University of California Santa Cruz, told Discovery News.

Ever-pessimistic, I await the inevitable debunking of this epochal development. But I’m not as bad as some people on twitter, who believe that we’ll just give up on the planet we currently have as we redouble efforts to reach the new one. Sheesh.

Update 20101014: Another group of astronomers, searching for the same planet, have been unable to find any evidence that the planet even exists. Oh well.

L

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‘Ethnographic’ TV: compare & contrast

At the risk of courting Pablo’s disappointment, I’m descending briefly from lofty theoretical heights to make a few rather rambly observations about two new examples of ‘ethnographic’ reality television in New Zealand: How the Other Half Lives and Are You My Tribe? (both of which screen on TV One, Monday nights).

First, the similarities: Both shows follow a pretty well-established format popularised most thoroughly by Louis Theroux: ‘gonzo anthropology’ for the television audience. Both are journeys of discovery undertaken by middle-aged celebrities who have made their names and reputations by being all-round Kiwi blokes — former All Black Marc Ellis and broadcaster Mikey Havoc. Both have enthusiastically embraced their ignorance of those aspects of life in New Zealand which form their shows’ subject matter. Both possess the superficial characteristic required for such an endeavour: the ability to establish and maintain rapport with people whilst simultaneously objectifying them; or, put another way, the ability to make the objectification not seem quite so objectionable.

In HTOHL Ellis is explicitly using his status as a cultural elite to investigate defined sub- or counter-cultures within New Zealand society. In AYMT Havoc uses the same cultural elite status to gain entry to te Ao Māori in an attempt to make up for 38 years of having (as one Ngāi TÅ«hoe kaumatua put it) not bothered. Both Havoc and Ellis speak to — and for — ordinary Pākehā middle-class New Zealand; that swathe of folk who are, by any objective definition, in charge of the country economically, politically and culturally; and who yet harbour considerable uncertainty about whether they are or not. There’s an unselfconscious normative aspect to this; HTOHL’s blurb declares that Ellis “reckons he’s pretty normal” but in the show “he jumps the fence of normality”; the word ‘other’ is even in the show’s title. AYMT pointedly started with the most ‘scary’ iwi for its first show, which went to some lengths to emphasise TÅ«hoetanga as a distinguishing characteristic. So the clear subtext of both shows is to firm up that shaky sense of cultural identity by emphasising the fact that the cultural objects of his investigation — those, by definition, with a strong and distinctly-articulated identity — are on the margins, outside society’s norms and not really wholly accountable to them. The screening of the two shows back-to-back is a bit troublesome here; I’m vaguely disturbed by the equation of Māori with the sort of fringe subcultural ‘others’ which are the objects of Ellis’ investigations — Neo-Nazi survivalists, witches, born-again Buddhists and so on.* One of the key things the last few decades should have taught Aotearoeans of all hues is that Māori aren’t just another fringe group.

So much for the similarities. There are some pretty fundamental differences between these two shows, which are also emphasised by their consecutive timeslots. The first and most obvious of these is the specific objects and the host’s relationship to them. Ellis is lighthearted and superficial; he’s more interested in the gonzo than in cultural engagement, and the choice of fringe subcultures as his objects permits him to be flippant and dismissive when it suits. Havoc, playing for much higher stakes, doesn’t have this luxury: he can’t treat his objects as cultural curiosities or as a freakshow. He has to take his objects seriously, and this requires him to engage more deeply and more honestly with them than Ellis does, to put more of himself on the line, drawing more out from the objects of his investigation.

That difference gives rise to the second major difference: the presence and extent of judgement as to life according to ‘other’ norms. The heart of programming like this — and of comparative ethnography in general — is in the carefully-contained judgement of the investigator. The point is to examine the cultural fronts, where norms butt up against each other; and the key attribute of a host isn’t so much to be a jovial wise-cracking ‘good bloke’, it’s to do so whilst gaining genuine insight into where the cultural fronts lie, how they might be negotiated, and indeed whether it’s possible to negotiate them. This is a pretty rare quality; one which Louis Theroux has in spades and which permits him to make such eye-opening television: the objects of his investigation don’t feel like they’re being objectified. As a rule they are disarmingly frank, and sometimes frighteningly so. Theroux achieves this sort of dynamic by carefully constraining his judgement, but not abandoning it altogether. Theroux asks the question which needs to be asked and holds his own cultural ground, but does so in a way which does not threaten or attack his objects. Theroux refuses to become complicit in admiring whatever edifices of self-delusion his objects erect, but also does not make it his business to tear them down.

For all that Havoc exhibits maudlin and faintly embarrassing envy for the strong and rooted sense of identity possessed by Ngāi TÅ«hoe (honestly, how many generations will it take for people to realise that being Pākehā is not the absence of culture; it is a culture in and of itself!), he enters into the discourse in good and robust faith to find out what that identity is, and what it tells him about his own. His aim is not to disabuse them of their stranger notions, but nor is it just to impassively observe. Havoc puts himself in uncomfortable situations (such as powhiri and a raucous kitchen-table drinking session) but does not relinquish his own cultural ground, finding ways to ask the question — like addressing the fact that one in four young Māori end up in prison, and asking “how is ‘exclusive’ different from ‘racist’?” — and expecting good answers, without alienating those who must provide them.

Ellis, on the other hand, is not required to do anything more than the superficial, so he doesn’t. He exhibits a much stronger sense of his own identity than than Havoc does, but there’s almost nothing of it in the programme. His own reality is never challenged: the cultural front never emerges because instead of engaging and standing firm on his own ground, he withdraws into jocular trivialities, avoiding the conflict which is necessary for this sort of exercise. Discomfort is limited to banalities like sitting through three-hour chanting ceremonies and sleeping rough in the bush. He gets through the entire first episode of this season with Kyle Chapman, former leader of the National Front and probably New Zealand’s best-known neo-Nazi, without once initiating discussion about the ideological and racist foundations of Chapman’s Survive Club. What’s more, when one of the club members talks about how the ‘maaris’ — and Ngāi TÅ«hoe in particular — are the leading threat to New Zealand’s civil society, he fails to ask the question (in fact, judging by a posting on Survive Club’s website it seems that not being a “media hate monger” was part of the deal.) It takes a special sort of obliviousness to not remark on the irony of a group of racial-supremacist armed wannabe commandos training for the coming apocalypse in a remote part of the Southern Alps who think some other group are the real threat.

You don’t get to be Louis Theroux without asking that question.

L

* I can certainly see the counter here: Tūhoe training camps; rongoa Māori and modern religions like Hauhau and Ratana.

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Ahmadinejad Amps Up.

Iranian president Mahmoud Ahmadinejad’s airing of a 9-11 conspiracy theory during his speech to the UN General Assembly last week produced a walk out by several delegations (including New Zealand’s) and a predictable chorus of outrage by conservative Western media. Not being a fan of 9-11 conspiracy theories myself, I simply note that this is is just the latest in a series of provocative UN speeches by Ahmadinejad, including his contention three years ago that there are no gays in Iran (insert Tui ad here).

What may not be apparent to the peanut gallery is the real reasons for the crazy talk. Let me therefore explain them.

As I have written before here and elsewhere, authoritarian regimes are seldom monolithic but instead are usually divided into factions of one kind or another depending on the specifics of the regime. There are hard-liners and soft-liners, idealists versus pragmatists, old guard versus new guard, religious versus secularist, military versus civilian, rural versus urban–these and other cleavages may overlap in any variety of ways (and can include inter-service divisions in military-dominated regimes). Ahmadinejad is associated with one hard line faction within the electoral authoritarian theocratic regime in Iran. This faction has been seriously undermined by the disputed December 2009 election results and subsequent unrest, something that comes at a time when Tehran is trying to impose its stamp as a major regional power by, among other things, pursuing an independent nuclear capability that has the potential if not intent of achieving nuclear deterrent status. That is the domestic context in which the UN speech was given.

The speech was televised live in Iran. It was designed to bolster Ahmadinejad’s hard-line credentials and image as a strong leader at home, thereby shoring up his support within the Revolutionary Guard affiliated hard-line elements that are vying for regime control with more moderate, secularist factions. The speech was, in other words, more for domestic consumption than international indigestion.

But it was also designed to raise Ahmadinejad’s stature within the Muslim world, and by extension that of Iran in its battle with pro-Western Sunni regimes such as those in Saudi Arabia, Jordan and Egypt. The theory that 9-11 was an inside job perpetrated by the US so that it could then embark on a military project of world domination and defense of the”Zionist entity” has a fair bit of credence amongst (mostly uneducated) Muslims. Although crazy on the face of it, supposedly unexplained questions about the attacks themselves, the possibility of an ex post facto US whitewash or cover-up of the events leading up to and immediately following the attacks, and the subsequent US declaration of a “war on terror” leading to the invasion and occupation of two Muslim-dominant states (as well as the deployment of US military forces to dozens of others), lends itself easily to conspiracy theorisation, if not out of genuine skepticism than as a tool by which to manipulate subject populations already hostile to the US and Israel. By voicing one version of the “9-11 was an inside job” theory (as one of three possible explanations for the attacks mentioned by Ahmadinejad in his speech), the Iranian president dared to go where other Muslim leaders fail to tread. That raises his profile, and that of Iran, as the champion of Islamic interests at a time when other Muslim states are seen as complicit with or subjugated to US-led Western interests.

There is an irony in all of this. In a very real sense, Ahmadinejad’s speech and the reaffirmation of his position within the Iranian regime can be seen as a good thing when it comes to negotiations about its nuclear ambitions. It is axiomatic in diplomatic negotiations that agents have a strong mandate from their constituents. If the agents do not then their bargaining position can be undermined during or after the negotiations, making the entire process futile. By making his speech Ahmadinejad bolsters his position as a negotiating agent in the measure that support for him unifies and consolidates into diplomatic talking points. Put another way, were his position within the regime to remain weak or under challenge, his position as a negotiator would be undermined as well and anything that he agreed to could be undone by rivals seeking to strengthen their own internal hand. In other words, his word would mean nothing at the negotiating table.

But if his speech serves to unify support for him, then his ability to negotiate an agreement on the nuclear programme in which trade-offs between renunciation of weapons ambitions are exchanged for removal of sanctions and provision of aid, etc. will be enhanced. This is especially so because he is a hardliner with a reputation, reaffirmed by the speech, of defying the Great Satan, the UK and other Western powers while denouncing the Zionists and courting Chinese, Pakistani, North Korean and Venezuelan ties. Just like US Republican administrations (Nixon and Reagan, respectively) could lead the opening to China and the thawing of relations (glasnost) with the Soviet Union because of their hard-line credentials and domestic positions of political strength, so too it is that Ahmadinejad’s faction, not the soft-line or moderates in the Iranian regime, has the best credentials for negotiating the terms of any durable agreement on its nuclear programme. In the measure that his speech reaffirms his hard-line credentials and strengthens his position within the regime, the more possible it is for him to be a reliable negotiating agent vis a vis the West, which means that the prospects of a peaceful solution to the Iranian nuclear impasse are actually improved if his speech has the desired effect on his intended main audience.

Which is to say, Ahmadinejad may seem crazy, but he is crazy like a fox.

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Running towards disaster.

News that preparations for the Delhi Commonwealth Games are in disarray, and that Indian Games officials deliberately misled NZ and other foreign officials about the state of play with regard to the preparations, should give those responsible for sending the NZ team serious cause for concern. It fact, they should seriously reconsider whether sending a team is worth the risks. Several foreign athletes have already declined to participate due to their concerns about security. Other countries have delayed sending their teams and some are considering withdrawing entirely. NZ needs to do the same. No amount of temporary athletic glory–and the bureaucratic empire-building that rides on the back of athletic accomplishment–should overcome a reasoned and rational appraisal of the risks involved in sending Kiwis into a potentially dangerous situation. The hard fact is that unlike the football and rugby World Cups, where local and international sanctioning organisations work hand-in-hand to ensure that high standards are maintained across the board, this edition of the Commonwealth Games is singular in its lack of coordination and oversight. The results of that misadventure are now plain to see, and yet NZ and other countries have wavered about whether to send their delegations less they risk causing offense to the hosts that lied to them.

Let ‘s take just two dimensions of risk: health and security. Pictures of the atrocious conditions of the athlete’s village have now surfaced, including leaking and broken toilets, seriously dirty washrooms and bedrooms, bedding that has dog prints and human excrement on them, exposed wiring, broken windows, faulty lighting, garbage strewn walkways, staircases and balconies with defective railings–the range of construction and finishing problems runs the gamut. A pedestrian bridge connecting a parking lot to a stadium collapsed, which raises questions about sub par construction standards, possible corruption in the awarding of contracts, inept or negligent construction oversight or some unhappy combination of the above. Given the revelations that Games officials deliberately misled foreign delegations about the status of the construction project, it is entirely reasonable to ask whether this lack of ethics was pervasive throughout the build up to the Games, and what that means in terms of the integrity of the venues.

Let us take the concern further. If this is the state of the physical construction required to host the games, what will be the condition of the kitchens in which athlete’s food is prepared, the personal hygiene standards of those preparing such food, and the cleanliness standards of the public restrooms, food vending outlets and other public spaces in which athletes will find themselves? Will NZ be securing its own dedicated cooking and abolution spaces and if not, how does it propose to guarantee that its athletes will be free of the risk of infection, contamination and other human-caused disease (to say nothing of other maladies such as the mosquito-borne dengue fever epidemic currently raging in Delhi and to which the simple of solution of mass fumigation campaigns such as those used in SE Asia is apparently unheard of or not implemented)?

Then there is the issue of security. It turns out that rival Indian security agencies are engaged in turf battles that have impeded intelligence sharing and real-time communications. Although the Indian Army can be considered competent and focused on deterring potential threats, local police forces are less professional in approach and susceptible  to corruption, infiltration by extremists and simple incompetence. Given that Pakistani-based militants have already issued direct threats against the Games and conflict in Kashmir has escalated in recent weeks, the scene is set for a major terrorist attack on the Games, be it against a foreign delegation, a specific event or the host arenas themselves. The NZ government is unable to give assurances that something nasty will not happen because the Indian government, for all its blowhard security rhetoric, cannot offer absolute guarantees that the Games will be safe (again, owing to distrust and disunity between national, state and local security agencies). In fact, NZ already has travel advisories in place for India irrespective of the Games, so if anything those need to be updated in light of the realities on the ground there.

The bottom line is the Delhi Games are not only in trouble but are trouble in the making. It therefore behooves the National government, to say nothing of MFAT and the NZSIS/NAB etc., to take the lead in determining whether it is worth risking NZ lives by sending them to a second-tier athletic competition in which their health and safety cannot be guaranteed. After all, it was the government that intervened to tell NZ cricket that playing matches in Zimbabwe was not advisable because of the nature of the regime rather than any specific threat to the cricketers themselves. In this case the threats are multiple and real even if the host government is friendly. Should not the NZ government be as concerned in this instance as it ostensibly was with the cancelled cricket tour?

It may be diplomatically uncomfortable, and personally disappointing for the athletes involved, for the government to pull the plug on NZ participation in the Games, but that is a decision that should not be left to those who were duped by the Indian con in the first place and one which should place more value on the long term welfare of its athletes than on the immediate potential for medals that they may accrue.

**UPDATE** No sooner had I posted this than cyclist Greg Henderson announced he was withdrawing from the games citing–surprise, surprise–health and security concerns (can you imagine riding in a cycle road race in New Delhi, where the safety and security of the racers over distances of more than 100 kilometers is entrusted to local volunteers and security officials responsible for keeping traffic off of the course?). That a cyclist has to be the first to admit the obvious, even if he is doing so out of concern for his long-term professional career rather than that of his fellow athletes, is indicative of the lack of wider perspective exhibited by NZ’s athletic overseers. Which is why the government needs to get involved.

**UPDATE 2** The army of cleaners pressed into service at the last minute by the Games organisers includes 7 and 8 year old girls. I wonder what their wages and terms of employment are? Also, various Indian officials have claimed that the complaints are evidence of Anglo-Saxon racism and enduring colonial attitudes. To which I say: Good job guys. Nothing like addressing the root problem full on.

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Voting in the Dark Ages

The voting papers arrived at my house over the weekend and present something of a dilemma. One member of our household is in the UK for the election; he still, not unreasonably, wants to exercise his vote. After ringing the assistance number on my voting paper I was told that the only possible legal way for him to vote is for me to mail or courier his papers to him, then he should fill them out and mail them back.

It is, apparently, impossible to cast any sort of vote in local body elections using faxes, scans, emails, or any other new fangled contraption, or in fact any other means to allow overseas voting. In central government elections overseas voting is entirely permitted and supported.

New Zealand Post lists international mail as 3-10 working days, so it’s impossible to be sure he could actually vote if I did mail them to him. My cheapest option is “International Economy Courier” (2-6 working days) at $30 to get the papers to him, then he’d have to courier them back presumably at a similar cost.

So, three questions:

1) What would be wrong with allowing faxed, scan-and-emailed or election office supported overseas voting in local body elections?

2) Is it reasonable that voting in our local body elections should cost someone ~$60?

3) Doesn’t this provide a rather strong incentive for some illegal (but entirely ethical IMO) voting practices in households like mine?