Tag Archives: Shane Jones

Identity is politics

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(Or: How the activist left learned to stop worrying and love identity politics.)

Here and elsewhere I spend much time railing against the notion that “identity” is somehow distinct from “politics”, or that “identity politics” is anathema to the idealised “real politics” of class and ideology. I don’t accept that those with politicised identities — in our context most often women, Māori and LGBTI people — ought to fall in behind the straight white able-bodied men of The Cause on the understanding that The Cause will lend its support to their subordinate issues when the time is right. Moreover, I don’t accept that a person’s politics can meaningfully be divorced from their identity. Identity is politics. I am far from alone in these views.

Recently it has come to my attention that many of those who claim to oppose “identity politics” are pretty happy with it too, given the right circumstances. The contest between Grant Robertson, Shane Jones and David Cunliffe provides a good example.

Right out of the gate the contest was framed in terms of identity — Grant Robertson’s sexual identity. “Is New Zealand Ready For A Gay Prime Minister?”, the headlines asked, proceeding then to draw dubious links between unscientific vox-pops and the reckons of sundry pundits, all of whom were terribly keen to assure us that they, personally, were ready, even if the country isn’t yet. But while Robertson’s identity is what it is, his campaign is not an identity politics campaign in any meaningful way. In this it differs sharply from the campaigns of the other two contenders.

Shane Jones
Shane Jones is expressly running an identity politics campaign: he’s Māori, and his goal to win all five seven of the Māori electorates for Labour is one of many explicit appeals to his Māoritanga, and well he might appeal: it is an attribute sorely lacking among our political leaders, and a particularly stark omission in Labour, with its long claim to being the, um, native party of Māori.

But Jones’ Māoritanga isn’t the only identity pitch: he has made overt masculinity a part of his brand. When he came clean about charging pornographic movies to Parliamentary Services, his explanation was “I’m a red-blooded male”. He recently doubled down on this in relation to Labour’s proposed gender-equality measures, saying New Zealanders didn’t want “geldings” running the country, and that “it was blue-collar, tradie, blokey voters we were missing”. His value proposition for the Labour leadership is that he can expand the party’s electoral base into the archetypally-masculine realm of the “smoko room” where such voters are said to dwell. It seems likely that this strategy will alienate a good number of female voters into the bargain.

David Cunliffe
David Cunliffe’s identity pitch is doesn’t look like an identity pitch, because we’re not used to seeing identity pitches from straight white men. But identity politics isn’t the sole domain of women and minorities — the US Republican Party has been running a long identity politics campaign for most of a decade against Barack Obama and Hillary Clinton.

Cunliffe’s claim is his identity as a guy who greets his supporters in a dozen different languages and whose announcement of a candidacy is greeted with a waiata, wearing a lei like it ain’t no thing. He is a mutual-second-best candidate for a bunch of different identity groupings — he’s male, but he has strong caucus support from Labour women, including his previous running-mate Nanaia Mahuta and marriage equality champion Louisa Wall. He’s straight, but he’s not homophobic or chauvinistic about it. He’s Pākehā, but his multicultural bona fides are clear, and he has strong support from Māori and Pasifika caucus members. He studied at Harvard, but he’s the working-class son of an Anglican minister. He’s comparatively young — Generation X — but not so young as to be seen as a whipper-snapper by the Baby Boomers. Homo Sapiens Aotearoan is David Cunliffe’s identity; a modern native of the biggest Pacific city in the world.

Grant Robertson
Grant Robertson’s campaign is quite unlike the others, which are pitched at the electorate, or parts of it. Robertson’s campaign is focused on unifying the Labour Party, on the basis that a unified party will be a more effective machine for building electoral support. His isn’t a pitch based around his individual brilliance or personal character, but his ability to organise, strategise, and forge an effective team out of his diverse and complicated group of colleagues. Robertson’s identity is a part of this — his advocacy and work in passing the marriage equality bill earlier in the year indicates where his politics lie, and make clear he’s no shirker — but this is by no means the focus.

And yet last night’s story by Brooke Sabin basically wrote Grant Robertson’s candidacy off on the basis of a series of ad-hoc buttonholes with workers at a union rally who apparently didn’t like that he was gay. Sabin reported that only two of the 40 people spoken to would support Robertson, and in the studio introduction to the piece anchor Hilary Barry inflated this to:

Labour leader hopeful Grant Robertson was dealt a blow today. Many in the religious and socially-conservative faction of the party, out in force at a rally this afternoon, don’t like that he’s gay, and won’t vote for him.

There are a swag of problems here: most obviously that repeatedly and urgently raising the issue (“not that there’s anything wrong with that”) sets the agenda. Further, the footage suggests that the only thing these vox pops were given to go on when assessing Grant Robertson’s fitness to be Prime Minister was that he was gay — so it was the only thing on the agenda. Worse yet; one respondent, when prompted to choose between Jones and Cunliffe, asked “Shane Jones … is he a gay too?” suggesting that not only was she not very well placed to make an informed assessment of the comparative merits of each candidate, but that asking her to do so anyway, taking her word as an indication of general union sentiment and then playing her naïve answer on national TV bordered on exploitation. (At least part of my assessment is shared by Neale Jones from the EPMU, who was there, and said on Twitter, “Sabin went around repeatedly badgering workers about whether they had a problem with Grant’s sexuality. Got story he wanted.”)

The Identity Agenda
Jones’ identity pitch is clear, and Cunliffe’s is less so, but not much less so. Robertson’s identity pitch is inferred from his sexuality and inflated. The only aspect of the archetypal “identity politics” candidate’s campaign which is focused on “identity politics” is the “ready for a gay PM” agenda, which is set by commentators and the media, outside Robertson’s control (but which he must tolerate, lest he be reframed as a “bitchy gay” rather than as the solidly masculine, rugby-playing sort we are possibly prepared to tolerate.)

So that’s ironic. But the deeper irony of this is that David Cunliffe is the darling of many of the people on the activist left who have railed most fiercely against “identity politics” all these years. (Check the list of endorsements here). There’s no policy to speak of in this contest — Cunliffe’s campaign is identity politics through and through, and yet the activist left loves him for it. I don’t think it’s unfair to observe that they love him, and they love it, because now it feels like their identity being prioritised in politics, as if it hasn’t ever been before. All that evil old “identity politics” they railed against before — the problem wasn’t that it was identity politics, but that it wasn’t their identity politics.

But I’m glad they love it. It works, after all. We have a strong sense of who David Cunliffe is, where he comes from and what motivates him, and that helps us understand, and more importantly to believe, his strategic vision and the policy platform he articulates. I think he genuinely does speak to a wider audience of potential Labour supporters than any recent leader, and that can only be a good thing for the party and the polity as a whole. If he wins, and I think he will, I hope it will go some distance to demonstrating that identity and ideology aren’t zero-sum; they’re complementary. Maybe once that realisation sinks in we’ll be really ready for a gay Prime Minister, or a Māori one.

Selections matter

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Justice Minister Judith Collins has appointed Dame Susan Devoy as Race Relations Commissioner.

She replaces Joris de Bres, who has served two five-year terms and is very well-regarded in Māoridom (at least) because (in part) he understands the importance of his own Dutch whakapapa, and the complexity of his place as an immigrant in Aotearoa. As Bryce Edwards and Morgan Godfery have noted, he has also shown an unusual willingness to comment on issues related to his mandate of opposing racism.

No doubt this fact has informed Collins’ decision to appoint someone less feisty. Dame Susan has little or no high-level experience in the field, and I suppose the thinking is that she brings a clean slate to the role or, to put it another way, her thinking and the degree of her engegement with the issues will be more easily influenced by the prevailing governmental culture. But Dame Susan is not a blank slate. A week ahead of Paul Holmes’ now-infamous Waitangi Day a complete waste column, she wrote one of her own that, although it employed language more befitting a Dame, nevertheless expressed similar sentiments. One year ago our new Race Relations Commissioner wished that instead of Waitangi Day we could have “a day that we don’t feel ashamed to be a New Zealander” and pined after a holiday like that celebrated in Australia, where — a few recent and grudging obeisances aside — 50,000 years of history and the brutal facts of the settlement of that land are blithely ignored in a jingoistic celebration of Ocker Pride.

That would be bad enough, but it gets worse: Dame Susan doesn’t have a clue what she’s doing:

Jacob McSweeney: “She admits she doesn’t have a wealth of experience in race relations, but she says the job isn’t overly complicated.”
Susan Devoy: “I don’t think it’ll make it any more difficult than dealing with any other issues, I mean, you know, this is all under the Chief Human Rights Commission [sic], and so therefore whether it’s disability or gender or employment or race, you know, the issues are not dissimilar. This is just about making it right for every New Zealander.”

(From Checkpoint.)

This is a terrible appointment. Anyone who thinks Aotearoa’s race-relations culture isn’t complicated is by definition not equipped for the job of guiding and guarding it. Not only is our new Race Relations Commissioner ashamed of our national day, but as far as she’s concerned it’s just another ism — revealing how little she must know about disability, employment or gender issues into the bargain.

So as far as that goes, she looks like the perfect post-ideological, post-identity selection for such a job: a common-sense managerialist who, to the limited extent that she understands the issues in play, finds them distasteful.

What a good opportunity for Labour! The National government, at a time when racial and cultural tensions are a major issue, clearly doesn’t value race relations sufficiently to put anyone competent in the job. But the Labour party has selection problems of its own: an Ethnic Affairs spokesperson who is a former race relations commissioner (Rajen Prasad) so far down the list that he doesn’t get a ranking; and a Māori Affairs spokesperson — and former minister — Parekura Horomia, also unranked. Labour is perilously short on brown faces, with none in the top five and one — Shane Jones — in the top 10, and him only recently returned from purgatory. Morgan Jack McDonald has some advice on this topic.

The hard truth is that Labour isn’t in a position to criticise the government on race relations issues. This is due to their internal failures of strategy, not due to exigencies forced upon them. For all that the appointment of Dame Susan Devoy to Race Relations Commissioner is terrible, the Key government has done a lot more than expected in other areas of race relations, particularly with regard to progressing Treaty settlements. That gives them cover. They’ve gotten away with worse than this appointment, and they’ll keep getting away with it as long as the major party of opposition lets them.

L

(Thanks to James Macbeth Dann for drawing my attention to Dame Susan’s column, which was plucked from obscurity by Coley Tangerina.)

They Never Learn.

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There is an old rule in politics that states that it is not the original sin that gets politicians in trouble. It is the cover-up or lying about it that does them in. The examples that prove the rule are too numerous to mention and span the globe. This week we have another classic case in point: Shane Jones and his explanation as to why, as Associate Minister of Immigration (the Minister of Immigration at the time, David Cunliffe, had earlier refused to revoke Liu/Yan’s residence visa and for some reason unknown to me was not involved in the granting of citizenship), he ignored expert legal advice and granted a Chinese fraudster expedited citizenship.

According to Jones he did so on humanitarian grounds because he was told by an unnamed Internal Affairs official that the applicant–he of at least three different names and an Interpol warrant out for his arrest–would be executed and his organs harvested if he were sent back to China. Forgive me if I cough. That is up there with Annette King’s claims that no one in the Labour government knew about Operation 8 until the weekend before it began.

Others have already torn Mr. Jone’s supposed rationale to shreds. Beyond the fact that not even the Chinese execute people for common fraud, even if they are members of Falun Gong (a claim supposedly made by but never proven by Mr. Liu/Yan), a legitimate fear of a politically-motivated death sentence would result in an asylum request, not a citizenship application based  upon a business visa. Nor would Mr. Liu/Yan speak of traveling back to China with a delegation of Kiwis in order to explore business opportunities in the PRC (as it is claimed he did in his conversations with immigration officials now testifying at his trial on false declaration charges). But according to Shane Jones, not only was he facing certain death but also certain organ harvesting (which raises the question as to how the unnamed Internal Affairs official could know this in advance given that the Chinese do not harvest organs from all executed prisoners because the health of the condemned varies). Put bluntly, Mr. Jones is simply not credible, and unless that unnamed official comes forward to take responsibility for the bogus claims (which Mr. Jones could have ignored), his justification simply does not wash. Add in the fact that Mr. Liu/Yan had donated considerable sums of money to Labour coffers in the lead-in to his citizenship application, and the smell of something fishy permeates the affair.

What is amazing is that when confronted with the evidence presented in court, David Shearer continued to back Mr. Jones and even allowed him to go public with is ridiculous justification. That violates a second rule of politics, which is that when smoke begins to surround a politician on ethical issues his or her party needs to move swiftly to prevent a full-fledged fire from erupting by distancing the tainted one from the party as a whole. By not doing so immediately and only leaving open the possibility of standing Jones down if an investigation proves him guilty of wrong-doing in the Liu/Yan affair, Mr. Shearer has failed the basic test of leadership that involves saving the party from further uncomfortable scrutiny on the issue of campaign financing and political donations.

Once again, let us remember the iron law of oligarchy that governs all political parties: the first duty of the party is to preserve itself. Individual political fortunes come second. Legalities aside, it is the appearance of unethical behavior on the part of Mr. Jones that is at play here.

What is even more amazing is that this comes on the heels of the John Banks-Kin Dotcom scandal and John Key’s equally egregious mistake in not removing Banks from his ministerial post while the Police investigated whether Banks violated political finance laws in his dealing with Mr. Dotcom. Regardless of whether the press played this sequence of events on purpose, the scenario unfolded as follows: National was on the ropes in the weeks leading up to a dismal budget announcement, beleaguered by policy and personal conflicts and dogged by an increasingly assertive mainstream press. Rather than strike a contrast in approach that would give it the moral high ground that would allow it to score major political points against its weakened rival, Labour’s response to revelations of the dubious ethics of one of its senior members in a past government–dubious ethics that are being aired in court for crikey’s sake–is to bluster and blow more smoke on the matter. Do they never learn?

Just as Mr. Key should have removed Mr. Banks from his ministerial position as soon as his denials and lies about his relationship with Mr. Dotcom were exposed, so Mr. Shearer should have moved quickly to demote Mr. Jones until such a time as an independent investigation exonerated him. Given the passing of a few news cycles and the issue would have faded into the political “bygones be bygones” category. By not doing so Mr. Shearer has allowed the Jones-Liu/Yan relationship to become a distraction away from National’s peccadillos and policy failures. He has, in fact, thrown National a life line in the days before the budget announcement and the decision to demote Banks (who could stay in government but not be a minister pending the resolution of the Police investigation), and I would imagine that the National caucus are high-fiving and back-slapping each other in delight.

Of course there are political calculations in all of this. By-elections are costly, list candidate replacements are unproven or unreliable, internal Party factional disputes run the risk of being aggravated or exposed.  National is clearly waiting for the Budget to be announced before moving on Banks. Labour does not want to lose a senior figure who “ticks the boxes” of important internal constituencies. And yes, there is a difference between illegal and unethical activity.

But in putting these calculations ahead of ethical considerations given the appearance of impropriety, both parties have once again shown their contempt for the NZ public. And on this score, Labour’s contempt is much worse. After all, Mr. Banks was just a greasy-palmed private citizen seeking to be mayor when he approached Mr. Dotcom for support. Mr. Jones, on the other hand, was a Minister of State who apparently used his office to bestow special considerations on an individual in exchange for, uh, party “favors.”  Both actions were slimy, but it is the official nature of Mr. Jones’s intercession that makes his behavior worse. Which is why he should have been stood down straight away, because rightly or wrongly, it is the attempt to downplay or cover up past impropriety, rather than the potentially unethical or illegal behavior itself, that will cling to the Labour Party long after Mr. Liu/Yan’s case is adjudicated.

John 8:7-11 (a.k.a. I don’t care about Shane Jones’ movie viewing)

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To all the people to whom I have said today “Yes, I am a feminist, but I really don’t care” I would like to offer this longer explanation…

I care a great deal about how politicians behave in the roles, and how they spend public money – what they do with their credit cards and their appropriations. I also care a great deal about the exploitation of women, men and children. But I don’t care that Shane Jones watched porn, I really don’t.

There are many terrible things about so much of the porn industry, about the ways it exploits the women and men on film, the way it perpetuates damaging stereotypes about sex and gender.

Before you judge Shane Jones for viewing the products of that exploitation, however, look down at yourself for a moment – where were those clothes made? Any sweatshop labour in there? Any women, men and children exploited for your convenience?

The media and commentator focus on the porn films are because it’s “naughty” or “dirty”; after all it’s about sex and that is something we must never admit wanting or enjoying, and that we must never ever talk about.

And you know what? That there, that exact taboo – strengthened today in all the prurient chatter – does far more damage to New Zealand women than all the porn watching put together. That taboo is responsible for many teen pregnancies, for much sexual abuse being hidden, and for a lot of STD transmission. It also results in (and this matters too) many people having a far less joy from sex than they could.

So, when you express outrage about Shane Jones watching porn and expect me to back you up because I’m a feminist you can expect me to check your clothing labels, and make sure that you know it’s ok to talk about sex, and even to want and enjoy it.

Between the Devil and the deep blue sea

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(Image, “Road to Hell”, stolen from Alexander West.)

And I did not mean to shout, just drive
Just get us out, dead or alive
The road’s too long to mention, Lord, it’s something to see
Laid down by the Good Intentions Paving Company
(Joanna Newsom)

John Key’s government is starting to play for keeps after a year and a bit warming up. There have been a few clear examples of this, including the aggressive tax and service cuts in Budget 2010, and signs pointing to privatisation in the not-too-distant future. Less orthodox is the recent hardening of the government’s position on take Māori.

Key was not punished for his calculated snub of TÅ«hoe, and it seems the success has emboldened him to flip the bird to an even larger Māori audience, saying two things: that Māori can take or leave the government’s public domain proposal for the Foreshore and Seabed; and that by “Māori” he means “the māori party”. It’s these things I want to discuss, and they need a bit of unpacking.

Pragmatism and principle
Conventional wisdom on the Left is that Key’s blowing off Māori is (either) paying the red-neck piper, or a genuine manifestation of his (and the government’s) own racism. I think it’s neither and a bit of both. On the second bit, I accept that the National party’s history on Māori issues is broadly racist inasmuch as it hangs on a “one law for all” rhetorical hook whilst systematically opposing measures which safeguard the equal application of those laws to Māori, but I think this is down to the casual racism of privileged ignorance rather than the malicious anti-Māori sentiments of Orewa. Key’s politics, I am convinced, consist of a thick layer of pragmatism on a thin frame constructed of a few very strong principles. The principles are not the bulk of his politics, but they strictly delineate the extremes of what he will and won’t accept. Fundamentally on cultural issues he’s a pragmatist, and doesn’t much care either way as long as he’s getting his. But there is a solid core there which is only so flexible, and changing the ownership status of huge tracts of land (whether by Treaty settlement in the case of Te Urewera or by nationalisation in the case of the Iwi Leadership Group’s suggestion regarding privately-owned sections of the Foreshore and Seabed) is too much of a flex. There are good principled reasons for National to oppose such a scheme, and for this reason I don’t think he’s pandering to the redneck base so much as preserving what he perceives to be the National Party’s immortal soul: cultural conservatism and the maintenance of material property rights. Although I broadly disagree with the reasons, and the decisions, I wish that Labour had done as much to preserve its own immortal soul in 2004 and 2005.

“One law for all”
While I’m on record opposing a “public domain” resolution of the Foreshore and Seabed because it’s a solution of convenience rather than one born of any deep consideration of the issues in play, I have a little more time for Mark Solomon’s suggestion that if Māori are to give up nascent property rights to the takutai moana, those already holding such property rights ought to be obliged to do the same. I’m not convinced by arguments from PC and DPF to the contrary. PC’s argument, that iwi and hapÅ« ought to have full common-law recourse to test their claims as permitted by the Court of Appeal ruling in favour of Ngāti Apa has more merit than DPF’s, but I still consider it a poor option since there is a high likelihood of a culturally and politically repugnant outcome which would lack durability and further inflame racial hatred. Contrary to DPF’s claim that Solomon’s position is unprincipled, Tim Watkin argues that it’s actually a pretty good representation of “one law for all”. It would ensure that existing landowners — most of whom happen to be Pākehā — are not grandfathered into a new scheme simply by virtue of having bought land which may or may not have been legitimately acquired from whomever it was bought, while iwi and hapÅ« — who happen to be exclusively Māori — are forced to give up their rights. I argued much the same thing a few days ago, and I’m pleased to see someone else thinking along the same lines. While the whole Foreshore and Seabed going into public domain is worse than Hone Harawira’s proposal that the land be vested in customary title with ironclad caveats because it strips away rights rather than granting them, it does have the advantage of stripping those rights equally, rather than on the basis of largely racial discrimination.

There is another, economic, point in play: if land not presently in private ownership is placed in the public domain and declared inalienable, the increased value of those few freehold, fee-simple property rights which do exist at present will have a phenomenal distortive effect on the property market and on New Zealand’s social structure, with the inevitable result that almost every scrap of it will end up in foreign ownership. We will then have the perverse and incoherent result that most of the beaches will be owned in common — but those which aren’t will be the exclusive domains of ultra-wealthy foreigners. Whether this is a good or a bad thing is a fair point for debate, but I think this fact will grant Solomon’s proposal considerable appeal to the broader New Zealand public, especially among those who do not — and even at present prices, could never — own waterfront property.

Just who are these “Māori”, anyway?
As I noted above, Key has been clear that he cares not a whit for the Iwi Leadership Group’s views on the matter: he considers that the māori party has a mandate to negotiate for all Māori and the decision is theirs. This is strictly almost correct: they do have a such a mandate, and whatever they decide will be broadly regarded as legitimately representing “Māori”, to the extent that the decision accords broadly with the views of Māori as expressed by their various civil society agencies. This proviso, missing from Key’s glib assessment of the political situation, is crucial. By omitting it, Key aims to drive a wedge between the party and those civil society agencies — chief among them the Iwi Leadership Group convened for this very purpose — from whom they ultimately derive their electoral mana. The māori party, frequent howls of “sellout!” from the Marxist left notwithstanding, do regularly test their policy positions against these stakeholder groups, at hui, and in their electorates. This makes them particularly secure in terms of their support, as long as they act in accordance with their supporters’ wishes. I have long criticised the howlers for misunderstanding just what it is that the māori party stands for, and their mischaracterisation of the party — plump buttocks in the plush leather seats of ministerial limousines, representing “big brown business” — is similarly a wedge, of a slightly different hue. But this issue is the test. Without the support of the Iwi Leadership Group, it’s hard to see how the māori party could maintain its claim to a mandate.

Crossroads
Which brings me to the verse at the top of this post. This issue has deteriorated to the point that the National government — like the Labour government before it — issuing public ultimatums to Māori and prejudging the case by claiming to speak for the māori party’s position. That is not mana-enhancing for a coalition partner which has showed enormous patience and swallowed almost innumerable dead rats in exchange for largely symbolic concessions. This breakdown of diplomacy on its own is not sufficient to call time on the coalition relationship — that comes down to the merits of the choices available, and the proposal simply isn’t enough. I have long defended this approach on the basis that the big issues were still to play out — but the loyalty and commitment shown by the māori party, in the teeth of furious criticism from enemies and allies alike, must be rewarded. A Whanau Ora pilot programme simply isn’t enough. This road was paved with good intentions, and there was a chance it would lead elsewhere than where it did — a chance which had to be taken but which, barring a swift change in the government’s position, seems to have proven unfounded.

If the government holds to its ultimatum, the māori party must turn around and walk back into the light. On this I agree with Rawiri Taonui (audio). The party will lose much more by abandoning its people and agreeing to a Faustian bargain than by simply failing to negotiate the repeal of the Foreshore and Seabed Act, which realistically was a nearly impossible task in any case. And even if the party did support the bill, it would not mean the end of the struggle. As Taonui says, although they might have the numbers to pass the legislation, the government’s solution will have no legitimacy or durability in practice without the support of the ILG and those it represents. Where there is injustice, resistance will seep out around the edges. If the issue of the takutai moana remains live, the party can continue to advocate for a just and enduring solution, and the ILG’s proposed solution opens a potential route for re-engagement with the Labour party. All is not lost.

The big question — as I asked in r0b’s excellent thread the other day is: what will Labour do?

They can sit back and say “I told you so” to the māori party, hoping they will fold, or they can make a better offer and hope the māori party will become more inclined to work with them. I can see how either would be a reasonable tactical position in terms of electoral numbers, even though the former course of action would continue the erosion of Labour’s historically liberal and Māori support. But there’s also a real danger the party will do neither, or will attempt to do both and fail at doing either, such as by arguing that the FSA was actually not that bad after all. That would be a tragedy.

The whole world’s watching. I have to say Shane Jones, who the party desperately needs if it is to have credibility on this issue, hasn’t helped dispel the predominant impression of Māori politicians held by the New Zealand public.

L

The flag: politics either way

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It’s impossible to ignore the fact that every single one of those Māori I’ve heard speaking out against the tino rangatiratanga flag has a tribal axe to grind. Shane Jones, Kingi Taurua, Pita Paraone, Winston Peters — they’re all from the iwi of that group of rangatira who established the United Tribes of New Zealand confederation under Busby in 1835, in the Tai Tokerau. They, naturally enough, want the United Tribes flag flown instead of the one which represents the aspirations of wider Māori. The root of this claim is the belief among those groups that theirs was the ‘state of origin’, as it were — the first actual state in these lands. That’s a complex and disputed claim but regardless, the belief abides, and this sense of primacy is no small part of the reason that so many of this country’s Māori statesmen and women, great thinkers and inspirational leaders, come from the tail of Te Ika a Maui.

They say there’s an ulterior motive in the flying of the tino rangatiratanga flag on the part of the māori party, who have adopted it as their own, and I accept they have a case. They also have a case to argue that the United Tribes flag should be flown — especially at Waitangi Marae (Te Tii), where the choice belongs solely to mana whenua. But let’s not pretend there’s no ulterior political motive on their part: they have every reason to decry the flag as ‘separatist’ and ‘divisive’ in order to fly their own. Not only that, but the motive is no more unanimous among Ngāpuhi than among other Māori — the tino rangatiratanga flag is supported (obviously) by Hone Harawira, and was designed by Hiraina Marsden, the daughter of the Rev. Māori Marsden, one of the most important philosophical figures of that iwi, and a mentor to Shane Jones and many others. So the political motives in play are much more complex than they appear.

As for Winston Peters’ objection that the tino rangatiratanga flag is ‘political’ — was there ever a more ridiculous assertion? The whole purpose of such a flag is to symbolise and propagandise political identity, to provide it focus and expression. The United Tribes flag is no less political than the tino rangatiratanga flag — and so it becomes a matter of picking which symbolism is more appropriate.

On the one hand we have a long historical pedigree, and a flag which represents the early unity of the NZ proto-state and the formal beginnings of collaboration between tangata whenua and tau iwi, but which actually represents only a small subset of the Māori population and whose political cause (to establish a client state sympathetic to the English in their manouvres against the French) was superceded by the Treaty of Waitangi only a few years after its establishment.

On the other, we have a relatively new flag, one whose symbolism and history is exclusively Māori, rather than being part of a wider game between colonial powers; a modern flag representing modern, rather than historical aspirations but which has, to an extent, been hijacked by the radical movement.

For me, it comes down to the process enacted by the government: wisely, instead of deciding by fiat, John Key instructed Māori to decide, and decide they did, with more than 80% of the 1200 submissions in favour of the tino rangatiratanga flag. This is not to side with majoritarianism, but to say that choosing another flag would have been manifest politicking. Better from Key’s perspective to devolve the decision and allow an age-old struggle to re-emerge: he looks statesmanlike, and both his erstwhile political friends and his enemies get bogged down in internecine fighting. I had hoped it wouldn’t happen; and it might yet prove minor. But the issue won’t go away — nor should it.

L