Tag Archives: The Dim-Post

Performing to spec

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At the Dim-Post, a searing explanation of how class-size dogma works in the real world, by a teacher. He or she describes The Dumb Class of 15, who struggle with the assistance of their teachers to barely pass; and The Smart Class of 30, who are underresourced and consequently underperform, but pass because they’re, well, smart. And then Treasury looks at the data.

They look at one sheet of results and say “Look here – the class with 30 all got Achieved, and the class with 15 all got Achieved too. That means, statistically, class size doesn’t make a difference. Let’s cram forty of the little firestarters in there next year!”

No word on what happens to The Average Class, who have neither the advantage of adequate teaching resources, nor “smarts”.

But clearly, it’s all the fault of the teachers. They’re messing with the Natural Order Of Things.

By wasting so much resource on The Dumb Kids who are never going to amount to anything anyway, they disadvantage The Smart Kids, preventing them from realising their potential. Those Smart Kids are essentially being forced to subsidise the underclass — in their childhood as it will inevitably be in their adulthood, supporting the unproductive bludgers all around them.

So no sympathy for teachers. If they would just let The Dumb Kids fail, as the laws of nature and the market intended, The Smart Kids would perform to their full ability, soon enough we’d have all the productivity growth we could possibly want, and the government would have plenty of money to afford tax cuts for The Smart Kids’ parents. Since the teachers have sabotaged the education system by trying to tilt the scale in favour of The Dumb Kids, the government really has no choice but to implement a system that reverses that tilt by rewarding excellence, to ensure that the education system performs to operating spec, where The Smart Kids succeed and The Dumb Kids fail.

Just as nature, and the market, intended.

L

Edit to add: Phil Sage has obliged us all by making pretty much this exact argument on the square, in comments on the original thread. Thanks, Phil!

Master-race baiting

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[Updated 10 July 2011 to account for Don Brash’s statements in response to John Ansell, and Ansell’s resignation from ACT.]

Many have remarked on the appropriateness of the website of the ACT Party Parliamentary leader’s press-secretary, SOLOpassion, and many have made jokes about the sound of one hand clapping, or fapping, as it were. It is therefore entirely appropriate that ACT should become the butt of these same jokes, since they appear to have swallowed (implication most definitely intended) Lindsay Perigo’s paranoiac auto-stimulatory tendencies whole. His hand-work is evident in the party’s ever more deranged press releases, speeches, and most recently in this morning’s advertisement in the New Zealand Herald, titled “Fed up with pandering to Maori radicals?” and strategically timed for the end of Te Wiki O Te Reo Māori. The advertisement is worth reading; the image below is stolen from The Dim-Post. Read the comment thread over there; it’s magnificent.

There’s an awful lot wrong with this, but aside from the warlike verbiage, none of it is much different from ACT’s or Brash’s prior form, and since I’ve been over most of the arguments before I will spare you the full repetition. You can trawl through the Take Māori section of this blog if you want the detail. But just a couple of obvious things: the reasoning privileges Article III of the Treaty; that is, the article which gives the Crown a colonial payday, while neglecting Articles I and II, upon which the consideration of Article III rests. In terms of a contract, which is a way of thinking about the Treaty that ACToids might be expected to understand, Brash’s reasoning emphasises the payment for services rendered, while materially ignoring the requirement to actually render those services. (More on this theme here). Secondly, it’s more of the same selective history we’ve come to expect: our history as Pākehā matters and has value; theirs, as Māori, doesn’t — except for the bits Pākehā can turn to their advantage, like the decontextualised appeal to Ngāta.

But there is a broader point that this development illuminates. Race relations in Aotearoa has changed enormously in the past seven years. In the winter of 2004, the country was in the throes of Orewa madness. The māori party had just been formed, promising to deliver “an independent voice for Māori” in parliament. Eight years ago tomorrow Tariana Turia won her by-election, seeking to deliver on that promise. Don Brash was the leader of a resurgent National party who held a strong lead in the polls, and whose race-relations platform dominated the policy agenda. Now, Turia leads a hollowed-out party whose mandate and credibility are under severe threat from one of their own. Don Brash, having been ejected from the National leadership disgrace, now leads a party with less than one-twentieth of the electoral support he once commanded; a party he was only able to colonise after it was fatally weakened by a series of appalling political scandals, and then only by the narrowest of margins.

Under Brash National’s popularity stemmed from the fear of a brown nation that emerged from the foreshore and seabed debate and the māori party’s formation. As far as the general electorate of Aotearoa is concerned, those fears were not realised. As far as Māori are concerned, the māori party’s results have been disappointing to say the least. As far as the established political power blocs are concerned, the māori party has proven a very dependable agent their political agendas; even while disagreeing with many of their positions, both National and Labour recognise that the māori party are invested in constructive collaboration with the Pākehā mainstream, not in its destruction. I’ve long argued that the initial purpose of the māori party wasn’t to effect sweeping policy change, but to create cultural and political space for kaupapa Māori politics, and to establish the credibility of same. For all their policy failures, they have succeeded at this task in spades; perhaps they could have afforded to succeed at this task a little less. But largely as a consequence of the sky not falling after the passage of the Foreshore and Seabed Act and the emergence of the māori party as a credible political force, neither National nor Labour have any truck with ACT’s vitriol. Don Brash, his “one law for all” rhetoric, and his scaremongering are firmly on the outer.

Even further out on that slender but flexible branch is the architect of Brash’s Iwi/Kiwi campaign, probably the best campaign of its type in our recent political history and certainly one of the most memorable: John Ansell. Ansell’s rhetoric had become distasteful enough by the time of the last election that even the ACT party — then under the leadership of Rodney Hide — refused to use much of his best work. Thereafter he was picked up by the Coastal Coalition. A less credible gang of fringe loonies it’s hard to imagine; one of its principals, Muriel Newman (who, shamefully, was invited by Radio New Zealand to speak as an authoritative expert on the WAI262 Treaty claim) believes that pre-Tasman Aotearoa was settled not only by Polynesians but by “people of Celtic and Chinese ancestry as well as Greek, French, Portuguese, Spanish and others“. Ansell’s own views on race are similarly bizarre; Māori, he reckons, are “not a race, but a religion“.

Ansell is now reduced to ranting in Kiwiblog comments, and is as critical of ACT as he is of everyone else. Even there, though, his views hardly find great favour, with more people objecting that his campaign is distracting from the “real issues” than supporting him. His contribution to the thread about the Brash advertisement — it’s not clear whether he was involved in the ad’s production or not — is a magisterial display of racist, misogynist essentialism, and I think it really gets to the heart of the paranoiac auto-stimulatory tendencies to which I referred earlier. I quote his initial comment in full:

The problem with New Zealand is it’s full of white cowards who are too frightened of being called names to stand up for the truth.

(And that’s just the ACT Party.)

And the truth (if we are honest enough to admit it) is: for the last quarter-century, our country has been brownwashed by a bunch of scammers (aided and abetted by legions of white ‘useful idiots’) into feeling guilty for the supposed sins of our British great-great-grandparents.

A sober reading of the facts reveals that some of these sins were actual (though far less sinful than the crimes perpetrated by Maori on Maori). Many others were highly exaggerated and delivered with lashings of emotional blackmail, for the purposes of extorting compensation.

But of course we are New Zealanders and we are not allowed to tell our truth (as Alasdair Thompson recently found out to his cost).

We are not allowed to speak out about state suffocation, Maorification, feminazism, National socialism, teacher unionism or any of the other evils that are dragging our country into the third world.

Those who do have the guts to tell the truth are called nasty names like racists in the hope that, like snails, one light contact with politically-correct criticism will be enough to make them shrink back into their shells.

And of course it works a treat.

There are plenty of parties for pessimists, backward-looking Maori and white bedwetters. But there’s only one for optimists, achievement-oriented people and forward-looking Maori.

ACT will not succeed until it champions the latter and tells the dishonest others to go to Hell.

In short, their catchment is men and women who think like men. Not men and women who think like women. ACT is the party of the strong father, not the soft mother.

(By strong father I include strong women like Rand, Richardson and Thatcher, and by soft mother I include weak men like Key.)

I hope you people will think about that.

[Update: A NZ Herald article titled Act ad man blasts ‘apartheid’ contains more such statements from John Ansell, who is ACT’s creative director; and in it Don Brash distances himself from them, saying “I don’t want to associate myself with those kind of views at all”. He may not want to, but he is. His own press release issued in conjunction with the advertisement above calls any form of “preferential treatment” — such as concessions granted under Article II of the Treaty, which ACT apparently does not recognise — “a form of apartheid”. Perigo is fond of the term, and also of referring to Māori, Muslims and anyone else who doesn’t quack like an Aryan duck as “savages”. Moreover the prospective MP for Epsom, John Banks — who represents the kinder, gentler face of the ACT party — also has form on this issue, having previously referred to Māori TV as “Apartheid Television”, and holding views generally very comparable with those of Ansell and, in some cases, with Perigo. So Brash’s will to not be associated with such views really raises a question: will he, in order to dissociate ACT from these views, fire his creative director, the press secretary for his Parliamentary leader, and the only MP likely to win an electorate? I rather doubt it, but I believe Aotearoa deserves answers.]

[Update 2: Ansell is gone. One down; how many to go?]

As Russell Brown said, Ansell’s comment is “essentially an incitement to race war“, and I don’t believe Ansell himself would deny that. But it’s more than that; it’s also an incitement to sex war. It’s easy enough to dismiss as the usual sort of dark mutterings, but hang on a minute: this fool is claiming to speak for me, and if you’re a man (or a woman who thinks like a man, whatever that is), he’s claiming to speak for you too. But he doesn’t speak for me. To head off the inevitable speculation, I’m hardly what you’d call a feminised liberal pantywaist; I have a beard, I hunt, I fish, I provide for a family; I like whisky and brew my own beer; I like rugby and rock’n’roll and Rachmaninov, and breaking things to see how they work; I’ve spent years studying martial arts and I’m trained to do or have done most of the things on Heinlein’s list. I wear a Swanndri to work in an office on Victoria Street, for crying out loud.

But in my world, masculinity isn’t measured by warrior prowess or the vulgar ability to force one’s will upon others, whether by physical, social or legislative means. Those things, as anyone who’s studied totalitarianism will tell you, only garner a mean and hollow sort of respect; the sort which dissipates as soon as the heel is lifted from the throat of the oppressed. No, in my world, masculinity is judged by honest work, truth and wise counsel, respect and tolerance, forbearance and understanding, accommodation and partnership; from love and support, and strength of a kind which intersects with but is not eclipsed by that to which Ansell appeals. As I have argued before, that sort of view — the dictator’s view that power comes from the barrel of a gun, that only the whims of the mighty matter — is a bare and miserly sort of humanity. And if that’s how Aotearoa actually is, then I say: come the feminised, Māorified revolution, because we desperately need it.

Of course, it’s not. Ansell no more represents Aotearoa’s men than Muriel Newman does its women, Lindsay Perigo its homosexuals or Don Brash does Pākehā. Their methods have become unsound. As Conor Roberts put it, “if you gaze for long into the sub-5 percent abyss, the sub-5 percent abyss gazes also into you.” Let’s see how long they can keep gazing.

L

Pagani and polls

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I’ve been very busy, and had no time to thrash over John Pagani’s rather remarkable outbursts in defence of his tenure as the Labour party’s chief strategist, which ended a few weeks ago. Lots of commentary, but the best is by Danyl once, and again; Scott, and Eddie. Read the comments too.

I’ll not go into great detail, except to reiterate that the problem with Labour’s narrative — which John was presumably involved in constructing — has been that it lacks cohesion and a distinct, authentic character of its own. The song of the Labour party has failed to ring out these past two and a half years, it turns out, because John Pagani has been counselling his choir to mumble along to the prevailing tune, on the assumption that that’s the song the electorate wants to hear.

But how would he know? When Scott Yorke suggested that dismissing Danyl and Eddie as ‘trolls’ was an attempt to silence his critics rather than engage with the substance of their critique, Pagani tweeted “If only I could silence them.” That, right there in less than half a tweet, is in my view the root cause of the Labour party’s malaise. The predominant attack narrative which saw Clark Labour ejected from office in 2008 was ‘out of touch’, and I wrote in September 2009 that the way forward was for the party to start listening to the electorate again. John disagrees. I’ll let his record, currently illustrated by the 3 News Reid poll which puts Labour on 27.1% of the party vote, with 78% of the electorate believing the party cannot win the forthcoming election, speak for itself.*

John appears not to believe that a successful political movement needs to lead public opinion, rather than simply following it, and needs to be willing to alienate some people to that end. But most crucially it must listen to them. This was exactly the course of action advocated by Labour insider Jordan Carter back in January 2010:

Our task this year, to be blunt, is to listen to what people have been saying, and to go beyond listening, and into reflecting back the things we are hearing and seeing what people think. Instead of listening and saying “that’s nice”, we have to say, “we’ve heard you and this is what we think.”

Jordan was recently named on the Labour list at #40, which on current polling is sadly outside the running for a seat. But the party could do a very great deal worse than Jordan as a strategist; though who would want that job right now I can’t quite imagine.

Someone else who has been making sense on this topic is Matthew Hooton, who endorsed Eddie’s take in comments on The Standard post linked above. There’s a discussion about opinion polling in the comments to that thread as well, in which ak raises the fact that widespread reporting of poll results can influence turnout and voter choices. People like to back a winner, the reasoning goes.

Well, yes — but a couple of things: first, the ‘poll effect’ favours leaders, not one side in particular. The left has benefited from this in the past, it’s a bit churlish to complain about it now. Secondly, regarding the argument that landline-only polls favour conservative parties. There’s a good point here. Yesterday in the NatRad politics slot Hooton was pooh-poohing the landline bias, arguing various sorts of anecdata to say he didn’t think it made a difference. I’m aware of no rigorous research on this topic in NZ, and since (I believe) all the major polls are landline-only, it’s largely moot (polls are mostly useful as sources of continuous, compatible data — a known set of methodological distortions — and screwing with polling methodology breaks that). But Pew Research did study this in the US context late last year, and found a 6-point bias in favour of the Republican party in landline-only polls, compared to those which included cellphones. So it rather seems to me that the onus is on those who reckon there’s no bias to explain why and how the NZ context differs from the US context. I’m sure it could be done, but it’d take a good deal more than Matthew Hooton’s anecdotal waffling about how if pollsters want to reach him, they’ll have to call him on his cellphone.

L

* There’s every likelihood this is a rogue; but let’s not pretend that the trend is much more rosy.

Enemies like these

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I’m getting used to being vilified by the orthodox Marxist left, such as in the latest round of debate with Chris Trotter and some of his commenters, and to an extent in the response by Scott Hamilton. I don’t mind all that much, but it’s rather aimless. The critique that I’m not orthodox enough, not a proper red; that my sense class consciousness is atrophied — it all misses the point somewhat. I’m not a socialist; never have been. I’m a liberal social democrat, with strong emphasis on the “democrat”.

I’m a trade unionist because of this commitment to democracy. Unions, properly run, are strongly democratic — and their democracy enhances the more usual parliamentary and representative forms which govern our society. The question in the AE case, the matter over which I disagree with Chris and Scott and the orthodox Marxists is: from what does a trade union derive its moral authority? From the democratic mandate granted it by the workers it represents and the extent to which its actions serve their interests, or from its ideological rectitude and adherence to Marxist doctrine? I’d argue that both are necessary; the movement’s activities must be informed by a class analysis, but fundamentally the union exists to enact the wishes of its membership. The job of union organisers and so on is to educate and motivate that membership to commit to class struggle. The argument Chris and Scott are making, as if it’s an irreducible truth of trade unionism, is that the ideological rectitude on its own is enough. The quality or value of a union’s actions must not be assessed or tested against their workers’ stated needs, they say; if whatever a self-declared union and its handful of activist representatives decides to do passes the Marxist sniff-test, then anyone who fails to fall into lockstep behind it is a scab, and mandate be damned. (I’m not sure they even believe this, really; I think there would be some things even the most die-hard socialists would balk at — which would mean we’re simply disagreeing over the merits of AE’s case, which I think is a much more useful argument to have. I posed a hypothetical question to this effect on Bowalley Road this morning, but have received no responses at the time of writing this.)

But falling automatically into lockstep behind a union’s actions without consideration of whether they’re any good, or whether they serve their industry’s stated needs is bad for society, and it’s dangerous for the unions.

In our liberal democratic society, the right for workers to join a trade union and bargain collectively derives from the democratic nature of union movements; the fact that they enact workers’ wishes. This is the basis of the strong and very legitimate democratic Marxist critique of corporatism; that businesses in a democratic society ought to be democratic. It is also one of the chief arguments deployed in unions’ defence, and it is a very good one in a social and political context where the idea of democracy occupies such a powerful symbolic position. Unions do not enjoy any legitimacy by virtue of their ideological rectitude; in fact, their commitment to Marxist ideological doctrine is a considerable disadvantage in terms of their survival. Because of this, the trade union which relinquishes its commitment to democracy also risks relinquishing its claim to legitimacy, and if trade unions as a whole start to cut corners on democracy, then the movement as a whole risks granting anti-union governments a pretext to weaken and outlaw unions on the basis that they don’t actually represent workers’ interests. This is quite apart from the points I made in my last post on this topic, to the effect that non-democratic institutions tend to make bad decisions because they lack robust internal processes for developing and enacting their agendas.

So my overarching problem with Actor’s Equity acting without a mandate is that they risk the legitimacy of the trade union movement at large. (I initially predicted, in comments at the Dim Post, that the fallout would be contained by the wider movement — how wrong I was.) I try never to give my allies a pass for incompetence. Doing so breeds more incompetence. I didn’t give Labour a pass for the Foreshore & Seabed Act and I’m not giving a pass to the māori party as they look to be supporting a similarly expropriative replacement bill. So there’s no way I’m going to overlook the real and serious damage caused to the trade union movement and the cause of workers’ rights by this upstart union who took excessive action without a mandate. They’ve done real and genuine harm to the trade union movement and they’ve made industrial relations — which should have been a Labour’s trump suit — an easy source of tricks for the government. And this at the very time the union movement was beginning to gather strength again! There was an anti-union protest on Labour Day — how much worse do things have to get? Sure, blame the Tory government, or the ‘right-wing media’ or the falsely-conscious running-dogs; and to an extent this is justified. The government must bear sole responsibility for the legislation they’re passing, for instance; the details of that bill cannot be blamed on AE. But AE provided them the cover to pass it without much controversy; and indeed, none of these agencies enjoyed the political and symbolic freedom to unleash the sort of anti-worker tirades they have in recent weeks until AE’s egregious overreach — all with the full blessing of Trotter and Hamilton, almost everyone writing and commenting at The Standard and all those orthodox Marxists who claim to be champions of the worker. With enemies like these, Key and his government — and their ideological fellow-travelers — have no need of friends.

L

PC priorities

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The media beat-up du jour is the non-story of Te Papa Tongarewa “barring” (or “banning”, “forbidding”, other such absolute terms) pregnant and menstruating women from entry due to the nature of some tāonga on display.

Except they’ve done no such thing. The “ban” isn’t actually a restriction at all — they’ve been clear that it’s a request, not an ironclad edict; and in any case, the exhibit isn’t open to the public, but to staff from other museums. It’s an invite-only behind-the-scenes tour. And the crucial point is that the tāonga in question have been given to Te Papa on condition that this advice is given to prospective viewers. Let me be crystal clear: nobody would be barred from attending on the grounds that they are pregnant or menstruating. If someone wanted to turn up and say “bollocks to all of that, me and my unborn child are going to see those taiaha!”, it’s been made clear that she would be permitted to do so. That might be inflammatory and offensive, like farting in church or wearing a bikini to a funeral, but nobody is forbidding it. And that’s as it should be: Te Papa is our place and nobody should be barred outright. If the condition required exclusion, then that would be fair enough on the part of the owners — who can reasonably impose whatever conditions they please — but quite explicitly not ok for Te Papa, who would be better to decline the opportunity outright to maintain its public mandate.

Of course, this hasn’t stopped everyone with a platform from winding up to rage against the imposition of archaic, alien superstitions upon their civil liberties. But almost without exception, the restriction-which-isn’t-really-a-restriction doesn’t apply to them, since — as far as I’m aware — none of those objecting are in fact museum staff who would be eligible for the tour. And amongst this vicarious umbrage there’s an awful lot of squawking about misogyny and imposition of cultural values, and much more uncritical repetition of the misleading language of “bans” and such. It goes as far as idiotic and lurid suggestions about personal searches using sniffer dogs, for crying out loud.

All this has manifested as a soft and rather opportunistic sort of anti-Māori racism, where Māori are the casualties of our sticking up for the rights of pregant and menstruating women. There’s a common implication that they are the oppressive stone-age patriarchy using whatever means they can to victimise our women; and “forcing” their rude barbarian culture into our civilised and noble times. This is understandable from the usual PC gone mad crowd who’ve suddenly — conveniently — found their inner feminist, but somewhat more disappointing from those who would often be described as the hand-wringing PC liberals, people who ought to know better that it is possible to reconcile conflicting cultural values of this sort in an amicable fashion via the standard tools of live-and-let-live liberalism. And while those same hand-wringing PC liberals do rail against the worst excesses of those illiberal institutions which make up mainstream NZ society — chief amongst them the Catholic church — the response to this case has generated anger out of all proportion. Te Papa had to make the decision: take the tāonga on with the advisory condition, or not at all. Perhaps those objecting to this policy would prefer that nothing of this sort ever go on display. There is a genuine cultural conflict here, but it can quite simply be resolved: those pregnant and menstruating women who believe their right to attend trumps the request to the contrary may do so then and there. Not only are they not prevented from doing so by those hosting the tours, they actually have the right to do so should they choose, and that right should be defended. Those who do not may do so at another time which is convenient to them. The tragedy is that for most of the liberals in this battle of PC priorities, women must be given categorical superiority over Māori. They are arguing for their own culture to be imposed across the board; the very illiberalism they claim to oppose.

There are (at least) two people who are making good sense on this matter: Andrew Geddis, whose liberal argument is very close to my own views, but much better formed; and Lynne Pope who, almost uniquely among the bullhorns sounding around this topic, is a Māori woman who’s actually been on the tour in question. Neither of them have lapsed into the myopic, reflexive Māori-bashing which is the most unbecoming aspect of this situation.

The lesson for New Zealand’s liberals is this: it isn’t necessary to trample on the cultural needs of Māori to accomodate the needs of women. Liberalism itself provides tools to reconcile these differences. They just need to be used.

Update 20101018: As usual, Scott Hamilton makes good sense on this topic.

L

Who knew solving our economic problems was so easy?

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Missed opportunity:

$176.4 trillion = estimated value of water in Lake Taupo

(Assuming 59 cubic kilometres of water at $2.99 per litre.)

Well, this sort of reasoning is good enough for the NZ Herald, why shouldn’t it be good enough for anyone else?

Hat-tip: Berend de Boer, Libertarian-Nut-Job-in-residence at the Dim-Post. Thanks Berend. Always good for a laugh.

L

Iti and Bomber: response to “The Big Dog”

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Rather than further sidetrack the discussion about police and firearms at The Dim Post, quick answers here to inquiries there by “The Big Dog” as to my views on two topics:

Lew, I’d be interested to know what you think of Tame Iti?

Tame Iti is a convenient symbol of all that whitey wants to fear. Since the events of October 2007 he’s been dressed up as our very own Colonel Kurtz.

Likewise Hone Harawira to an extent; Danyl’s brilliant commentary on this is here. The reality is — to put it very mildly — somewhat different. This isn’t to say that either are utterly blameless, or that this depiction is entirely unwanted; only that their notoriety is rather greater than is really deserved.

Lew, What did you think of Bomber Bradbury’s take?

(Assuming Bomber’s take on police and firearms here.) Bomber distrusts and fears the police, and he has his reasons for doing so. In that context the response is not unreasonable or unusual. While I agree with a lot of what he says in principle, I essentially see police as part of a healthy civil society, not as its enemy, so I ascribe those concerns somewhat less weight. So where Bomber insists on hard restrictions on police powers, I am more content with soft restrictions and strong civilian oversight. It’s an open question as to whether our present oversight is sufficient, though.

Edit: TBD was actually asking for my views on Bomber’s response to the October 2007 Urewera Terra raids. I’ve answered in the comments below.

L

Faces not for radio

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A post by Janet Wilson expresses a general conspiracy theory I’ve held for a long time about why radio news is usually better than TV news: because the people are chosen for different qualities. To an extent the “beauty bias” is present in every field, and of course, even in news it is simplistic — there are a host of other factors to do with resourcing, format, training and so on. As in almost all fields — and for the same sorts of reasons — these pressures weigh much more heavily on women journalists than on men, and consequently the aesthetic homogeneity of NZ’s top female TV presenters is striking:

What Janet calls “tits and teeth” selection really matters: people instinctively trust attractive people more than unattractive people (as long as they’re not too attractive), and broadcast news is all about projecting authority and trustworthiness via a predominantly visual medium. Dress and bearing are also relevant — as is voice, which is even more important in radio. But those things can, to a much greater extent, be worked on or around.

So TV news is biased in favour of attractiveness. In general, a presenter’s job is to present — their newsgathering, interviewing and editorial skills are backgrounded to a considerable degree. So this bias isn’t entirely unjustified for presenters, but the problem is that it’s also clearly evident in the journalistic ranks from which presenters are drawn. While it does not exclude journalistic quality the beauty bias does weight against it. Because the jump from reporter to presenter is a crucial part of a broadcast journalist’s career arc, and being unwilling — or unable — to fit the pattern is an explicit and well-known limitation to advancement, it likely dissuades people who might otherwise make outstanding broadcast journalists — which society desperately needs — from entering the profession. As Janet notes, the bias also selects against experience, because while men tend to become “distinguished” as they age (strengthening their gravitas) women do not, and those who don’t retain their youthful dash paradoxically become less favoured as their screen experience increases.

A case in point on this last point has lately been evident in the most trivial forum: Breakfast, on TV One. My wife, at home with our daughter, remarked on the greater capacity of One News anchor Wendy Petrie to deal with co-host Paul Henry’s soft-gonzo screen persona while she covered for Pippa Wetzell recently: a sort of dismissive indulgence, as if of a poorly-behaved child on his birthday. The customary pairing is a classic mismatch: Henry dominates the studio while Wetzell — herself a quality presenter, as we occasionally see when Henry is absent — is often forced into the role of slightly-embarrassed fall-gal. Petrie, with close to a decade’s primetime hard-news presenting experience under her belt, is out of Henry’s league and she knows it.

Of course, she herself has the beauty bias on her side. But the question is: how long does she have left? And how many other talents have we lost — or never found — due to the dire ravages of crow’s feet, a poor hairdo, a few additional kilos, or a mismatched outfit?

(Thanks to Naly D for the link to Janet’s article.)

L

PS: I’d like to endorse Nicola Kean’s campaign to go to Columbia Journalism School, as others are doing. Go and vote for her, and perhaps she’ll do better than another well-known graduate from these parts.

Organic protest, and reframing the mineral debate

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political-pictures-mimes-million-march

Like many others, I was amazed at the turnout for the anti-mining protest in Auckland on Saturday. That 50,000 people would turn out for such an event is remarkable in itself — the NZRU’s financial problems would be solved if they could attract so many people to half a dozen rugby matches each year, and we’re currently rebuilding Eden Park so they can seat that many a dozen or so times next year, and then maybe once or twice a year thereafter.

But the more remarkable thing about this march was its apparently organic nature. From my read — based only on the media coverage, mind — this was not a visually and ideologically cohesive, “branded” demonstration such as “enough is enough” and the more recent child discipline march, which were more or less Boobs On Bikes without the boobs or the bikes, advocating the wholesale adoption of a political product. It was not a heavily stage-managed piece of public theatre as the Foreshore and Seabed hÄ«koi was, and it was not a set-piece undertaken with a specific tactical purpose such as the most memorable marches of the Springbok Tour were. There were t-shirts and banners and so on, but these were not issued like uniforms with marching orders and approved wording for slogans, imagery and talking points. These were not rented crowds, seas of mime-like bodies serving as a vehicle for someone else’s words and sentiments. This was a genuine all-comers march, and if its almost unprecedented turnout did not bring genuine authority, then its authenticity surely must.

The response from the usual authoritarians has been a heady blend of confusion, disbelief and denial — the same sorts of delusions I normally accuse Labour partisans of falling prey to, when the observable data fails to conform to ideological modelling. This is bad for them, and good for those who oppose the government’s mining plans: if the government persists in believing the models instead of the data, it will go the way of the last government which did so.

But I don’t think this government will do that. I think it will see the writing on the wall, and reframe the mineral debate. Key and Brownlee have surely now seen their error: addressing mining in Schedule 4 as a national economic development issue rather than as a set of regional development issues. Going for it all in one bite was greedy, and as Danyl says, reflects the sort of complacency which creeps in when your opposition isn’t up to the task of opposing. But as strong and authentic as the Auckland march was, it has a weakness, and that’s that it’s composed of Aucklanders. Mining schedule 4 as a national strategy has failed, and likely at the cost of the opportunity to mine in the Coromandel and on Great Barrier Island, but it has thrown into sharp relief those areas where local views are less opposed — such as Paparoa, and possibly Mt Aspiring. As I commented on The Standard earlier, West Coasters are overwhelmingly in support of extended mining, a solid turnout in Nelson notwithstanding. Portraying Nelsonites as latte-sipping greeny liberal lifestylers begrudging their honest hard-working brethren on the other side of the hill a chance at the riches of the land will turn this into a classic town/country divide of the sort National and its mining allies are very skilled at exploiting. So watch for a few hundred — or maybe a thousand — Coasters marching in Westport to support the mining proposal being equated to this weekend’s demonstration in Auckland, and watch for well-meaning Aucklanders, Wellingtonians, Nelsonites and those from elsewhere being told in fairly certain terms to butt out of their regional business.

The government will be taking a risk if it proceeds with this plan, even in a regional form, because it has already permitted the debate to be established as a national issue about national parks in which everyone from the Cape to the Bluff has a stake — but it has amassed plenty of political capital, and now is the time in the electoral cycle to use it. Particularly with the Australian federal government unveiling a new resource tax, New Zealand just got more attractive for mining interests, and the imperative to dig, baby, dig will be stronger than ever.

L