Wednesday, 30 September 2020
Only Bob Dylan Has The Words For The Trump-Biden Debate.
Tuesday, 29 September 2020
The Confident Traveller Led Astray - A Poem For Winston Peters.
|Quo Vadis, Winston?|
We have lost count of the summers
Since first you ventured forth.
This track on which we find you,
Unmarked on any map,
Leads travellers to strange places.
Do you not fear mishap?
Countless roads I’ve travelled,
Oh ye of little faith.
Not once have I been bested
By spectre, ghoul or wraith.
My enemies take courage
From wishful thoughts and lies,
But while my star still leads me on,
Its light their spite defies.
The light that leads you, Winston,
That glimmer you call a star,
It comes from quite a different source –
A flame that’s near, not far.
Your guide is called Jacinda,
Of all our hearts the queen.
She is the one you follow,
T’is hers, the lustrous sheen.
Oh cursed is the news you bring me!
For now my folly’s known.
To have thought the baubles of my trade
Were made for me alone.
But now it’s clear the stardust,
Whose lustre led me on,
Was never meant for me to share,
And all my hopes are gone.
Did we not warn you, Winston
Of where your path could end?
Of places strange and unforeseen
To which it might descend?
See how Jacinda hastens?
How quickly her light doth fade?
Grasp you now, in the gathering dark,
The dreadful mistake you’ve made?
Friday, 25 September 2020
True Believers In A False God.
Good riddance! Well, yes, that’s one response. But just consider the following excerpt from US writer, Eric Levitz’s “QAnon Is Madness: But Believing It Can Be Rational” article posted on The Intelligencer website of 23/9/20:
“Speaking with voters in Wisconsin this month, Time reporter Charlotte Alter heard conspiracy theories from about 20 percent of her interview subjects. Many of these Wisconsinites were not familiar with QAnon but subscribed to its basic tenets. Tina Arthur, a small-business owner, told Alter that she was not a follower of QAnon but did believe that the Democrats were in league with a cabal of blood-drinking child rapists and that ‘if Biden wins, the world is over, basically … I would probably take my children and sit in the garage and turn my car on, and it would be over.’”
What the hell is going on, when a businesswoman from the Mid-Western United States is willing to wipe out her entire family rather than face the prospect of living under a Democratic President? Because, when all is said and done, “Sleepy Joe” Biden is a very far cry from Joseph Stalin, and even the most strident antifa protester is nowhere near as dangerous as the vengeance-seeking soldiers of the Red Army. How did as many as 20 percent of Americans end up tumbling down this dangerously hallucinatory rabbit-hole?
According to Levitz, conspiracy theories have much more to offer confused and frightened citizens than may, at first glance, be apparent:
“The tendency toward conspiracism is deeply rooted in the human psyche. It manifests across time and geography and is likely a product of evolutionary pressures. On an emotional level, human beings tend to find the idea of being threatened by forces beyond their comprehension or control much more upsetting than being threatened by an intelligible enemy. Social psychologists have found that when fearful people contemplate potential misfortunes, they tend to feel helpless and pessimistic, but when angry people contemplate the same, they feel a sense of optimism and control. And one simple way to transmute fear into anger is to perceive an evil agent behind whatever development is causing you uncertainty and disquiet.”
With this in mind, we begin to appreciate the powerful psychological insight behind the New Zealand Government’s “Unite Against Covid-19!” campaign. By personifying the virus, transforming it into an “evil agent” which New Zealanders could defeat collectively, the Government and the Ministry of Health headed-off the sort of QAnon craziness that has turned so many fearful Americans into gibbering paranoiacs.
The other key factor in this country’s success in preventing the widespread uptake of insane conspiracy theories was the regular 1:00pm briefings from Prime Minister Jacinda Ardern and Director-General of Health, Dr Ashley Bloomfield. Fear grows exponentially in the absence of timely and reliable information. New Zealand was, therefore, especially fortunate in having the “Jacinda and Ashley Show”. These two particularly gifted and credible communicators were able to deliver on an almost daily basis the answers and reassurance their frightened fellow citizens were so eager to receive. Such anger as was generated out of public fear tended to be directed against those who refused to “unite against the virus”. Not only did this popular enforcement of the Covid-19 Lockdown impede the disease’s spread, but it also served as a useful safety-valve for the tensions occasioned by the extraordinary limitations of individual freedom which the fight against the pandemic necessitated.
The comparison with the United States could hardly be more stark. Rather than the consistent and uplifting communications of Jacinda Ardern, the Americans were exposed to the constantly changing, often contradictory, messages of President Donald Trump. Also a formidable communicator, Trump deployed his talent in ways that fed, rather than calmed, his people’s fears, and fuelled their anger with hyper-politicised bulletins of unprecedented malignancy.
It would be wrong, however, to suggest that New Zealanders have been unanimous in their acceptance of the measures adopted to “stamp out” the virus. Although upwards of three-quarters of the population have registered either their “support” or “strong-support” for the Government’s handling of the Covid-19 crisis, that still leaves a quarter of the population unconvinced.
Some of these were the sort of hyper-individualists so often found in the upper reaches of societies dominated by the ideology of neoliberalism. Such people (most of them men) find the idea of standing in solidarity with the “sheeple” abhorrent. Equally unappealing, from the perspective of these “One Percenters”, is the unhelpful example set by the all-too-obvious success of collective intervention. Well-positioned to communicate their opposition, these Covid sceptics have been unceasing in their efforts to undermine the Government’s solidaristic appeals to “The Team of Five Million”.
The other pool of scepticism and resistance is fed by the fear and ignorance of New Zealand’s least educated and most marginalised citizens. With little cause to trust a state which bitter experience has taught them to regard as an alien and hostile entity, these folk remained largely untouched by the Government’s campaign against Covid-19. In terms of social-psychology, they are precisely the people who feel “threatened by forces beyond their comprehension or control”. Looking for “an intelligible enemy” to blame for their shitty world becoming even shittier, they have every reason to believe, and insufficient intellectual resources to refute, the conspiracy theories fed to them by the algorithms of social media and the political predators who so adroitly exploit them.
Once inside the rabbit holes of the conspiracists; once supplied with the identity of the “evil agents” against whom their now inflamed emotions can be directed; once filled with the optimism and sense of control that makes being angry in the company of like minds so much more bearable than being alone and frightened; once the hallucinations have become more compelling than reality; what then is the incentive to stop seeing things that aren’t there? Better by far to expand the rabbit hole until in encompasses the whole world.
And if reality reasserts itself: either in the form of the Fuhrer’s death and the Red Army’s victory; or in the person of President Biden and a Democratic Party-controlled Congress; then what is the point of going on? Better to grab the kids, administer the poison, and avoid shouldering the unbearable heaviness of being exposed as a true believer in a false god.
Majority Rule Requires Majorities That Are Real.
To which the only reply is: “To make sure that majority governments enjoy real majority support.”
The last time a New Zealand government could lay claim to the support of more than 50 percent of electors was 1951. The snap-election of that year, called to bestow ex post facto justification on the Government’s handling of the bitter Waterfront Lockout, marked the high-water mark of the National Party’s electoral support. Three years later, the arrival of the Social Credit Political League as a fully-fledged contender for parliamentary representation, put an end to New Zealand’s remarkably pure two-party system.
Social Credit claimed a remarkable 11.2 percent of the popular vote in 1954. That result, had it been achieved under the MMP system, would have netted the Social Creditors an impressive 13-15 seats. Under the profoundly undemocratic First-Past-The-Post electoral system, however, the 122,573 New Zealanders who voted Social Credit remained unrepresented.
The 1954 general election is also highly instructive about the inherent unfairness of the FPP system. The two major parties finished the electoral race neck-and-neck. National took 44.3 percent of the popular vote, and Labour, just 1,602 ballots shy of National’s total, took 44.1. Now, in any fair system, the two major parties would have ended the election night with an equal number of seats – give or take. What actually happened was that National celebrated a comfortable victory – ten seats ahead of Labour.
And 1954 was far from being the worst example of FPP’s extraordinary power to distort the popular will. Twenty seven years later, in 1981, Social Credit won a gob-smacking 20.7 percent of the votes cast. This time, at least, it emerged from the fray with two seats. (MMP would have allocated Social Credit 24-26 seats!) It gets worse, however, because in spite of the fact that the Labour Party won 39 percent of the popular vote – 4,122 votes more than the National Party – the pugnacious National Prime Minister, Rob Muldoon, was returned to office with a narrow two-seat majority. In other words, with just 38.77 percent of the votes, National nevertheless ended the night with 51.09 percent of the seats in Parliament.
Pretty easy to see, then, just how far away from “majority rule” the FPP electoral system takes a country in which there are more than two effective political parties. New Zealand’s genuine-majority-delivering two-party system endured for five elections only (1938, 1943, 1946, 1949, 1951) a period of just 16 years. Very few New Zealanders alive today can boast of participating in an election which delivered a true majority to either Labour or National. Someone who contributed to National’s 54 percent share of the popular vote in 1951 will enter a polling-booth on 17 October 2020 aged 90+ years-of-age.
Even allowing for its capacity to ensure that the party holding the majority of parliamentary seats won them fair-and-square by securing a majority of the votes cast, the two-party system is very far from being without fault. Squeezing all the many interests and passions of a dynamic modern society into just two political parties is a recipe for what might best be called “structural disappointment”. The ruthless consensus enforcement required in what are perforce “broad church” parties inevitably leaves sizeable minorities feeling outmanoeuvred and aggrieved – with the dire results all-too-clearly on display in the Republican and Democratic parties of the United States. By making space for genuine political diversity, proportional systems encourage a much more vibrant – and representative – form of parliamentary democracy.
Thursday, 24 September 2020
Going High, Going Low: An Assessment Of The First Leaders' Debate.
Jacinda Ardern, on the other hand, knew exactly what was expected of her in this encounter. Labour’s dominant position, three weeks out from the general election, is constructed out of the admiration and gratitude of hundreds of thousands of New Zealanders who, more often than not, vote National. Her calm demeanour at the helm, as she steered her country through the early stages of the global Covid-19 pandemic, was complemented by her ability to project an almost joyful confidence in the steadfastness and solidarity of her fellow New Zealanders. Nothing she said or did in Tuesday’s debate could be allowed to undermine that precious combination of calm and confidence. Nor did it.
Astonishingly, most political journalists and commentators still don’t get this. Like the snarling pack of newshounds who earned the instant (and likely permanent) dislike of those New Zealanders who tuned-in to the 1:00pm media briefings during Lockdown, these others regard arrogance and aggression as indispensable tools of the journalistic trade. People who are offended by their use are, in their professional opinion, naïve. They simply don’t understand how the news business works.
In the electronic media especially, broadcasters are expected to deliver performances overbrimming with confidence and energy. Like their colleagues in the print media, they have been trained to communicate with an audience whose average reading age is said to be twelve. But, as George Orwell makes clear in Nineteen Eighty-Four, the ruthless simplification of language leads swiftly and inevitably to the equally ruthless simplification of thought – the Holy Grail of totalitarian regimes everywhere. Simplicity in communication is a virtue, but sadly, the contemporary news media is increasingly prone to confuse simplicity with simple-mindedness.
So it was that while most New Zealanders responded positively to their Prime Minister’s clear command of the complex issues with which her government has had to grapple, the academics who train and educate the young people who emerge from our universities as professional “communicators” saw only someone who spoke to her fellow citizens as if they were seated around the cabinet table. Quelle horreur! In a democracy – a system of government which confers key decision-making powers upon the people themselves – a prime minister addressed her fellow citizens as, of all things, decision-makers!
How much more effective, according to these academics, were the tactics of the Leader of the Opposition who barked and snapped at her opponent like a demented terrier and addressed the watching voters as if they were intermediate school-children. With her arched eyebrows and curled lips; snorts and guffaws; puerile interjections and belligerent playground taunts; Judith Collins was held up as the possessor of all the theatrical and rhetorical gifts required of a modern (or should that be post-modern?) political leader. For declining to get down in the gutter with Collins; and for refusing to treat politics as a blood-sport; the loser of the first Leaders Debate was declared, by these erudite instructors of tomorrow’s journalists, to be the Prime Minister.
Most of the journalists in the Parliamentary Press Gallery concurred. Jacinda Ardern, they opined, lacked energy. Why was she so passive? Where were the zingers to match her magnificent put-down of Mike Hosking earlier in the day? Why didn’t this “superb communicator” not bark and snap at her opponent as expected? The clear consensus among the political scribes was that when the Prime Minister next went head-to-head with Judith Collins, she would have to lift her game.
Even among Jacinda’s supporters on the Left there were pockets of disappointment. Why didn’t she crush the crusher? Why didn’t she, figuratively, slash off the Tory champion’s head and hold it aloft, Game of Thrones-style, for her followers to revile? Why, when Collins offensively implied that people on the minimum wage were so much less consequential than school-teachers and small business owners, did she not condemn her appalling class prejudice? Why didn’t she call New Zealand’s dirty dairy farmers – dirty dairy farmers? Why all the boring centrism? Dammit Jacinda, you’re the leader of the Labour Party – would it kill you to act like it!
Yes, quite probably, it would. No matter how hard they might wish it were otherwise. And no matter how obdurately some leftists insist that the voters are only waiting for the word “To overturn the cities and the rivers/And split the house like a rotten totara log” [James K. Baxter] New Zealanders have never been insurrectionists. We are socialist renovators – not revolutionaries. Middle-class New Zealanders, the people Jacinda has to thank for being at 48 percent in the Colmar Brunton poll (and not 25 percent, like the hapless David Cunliffe) need to be persuaded to back Labour in a programme of non-terrifying change.
That’s why one of the most effective political statements of the whole evening came in response to John Campbell’s challenge to the Prime Minister over the Capital Gains Tax. “At some point, John,” Jacinda explained, acknowledging Labour’s three failed attempts to sell a CGT to the electorate, “you have to accept that voters don’t agree with you.” From those few, and yes, simple words, former National voters would have drawn reassurance that their ballots may be safely cast for Labour in 2020. They are not in the market for a “crusher”, but for a leader to construct the sort of “new normal” in which they and their families can feel comfortable and secure.
By presenting herself as that sort of political leader: calm, considered, compassionate and constructive; Jacinda Ardern held her middle-class supporters in place – and won the debate.
Tuesday, 22 September 2020
The Looming Fight.
If, as seems increasingly likely, that same brilliant Jacinda leads Labour to an absolute electoral victory on 17 October, all thought of some sort of factional renaissance should be dismissed out of hand. For the foreseeable future, what Jacinda wants, Jacinda is likely to get. Which means that the fight, at least initially, will be for the Prime Minister’s ear. Ground-breaking policies will be proposed. Bright futures sketched-out confidently on paper serviettes. Historic opportunities grandly explained. Only then will the real fight finally begin – the fight between Jacinda’s heart and Jacinda’s mind.
Shortly after ascending to Labour’s leadership, Jacinda described herself as a “pragmatic idealist”. It was an inspired oxymoron – packing into just two words the essence of the social-democrat’s dilemma. It was good to know that she knew what lay ahead of her. That as undisputed leader of the centre-left, she would herself become the battlefield upon which these contradictory impulses: her idealism and her pragmatism; would engage one another.
The coalition with NZ First and her understanding with the Greens spared the prime Minister the worst of it. For the past three years jacinda has been able to make out a plausible case for her idealism having little choice but to reach a series of pragmatic accommodations with “Mr Peters” innate conservatism. It was a good line, because it allowed her followers to believe that Jacinda’s idealism remained unbeaten and unbowed. That, given a chance, her bright blade would flash in the sunlight and the forces of inertia and indifference would be laid low beneath its righteous fury. Jacinda’s pragmatism, it seemed, was all about making sure that, when the moment came, her idealism would be ready.
Barring something truly awful intervening between now and election day, it would seem that this long awaited and keenly anticipated moment will soon be upon us. Jacinda’s pragmatism, if it is not to be twisted into a cynical and demoralising opportunism, will then be required to meet the extraordinary challenge of setting the unencumbered Labour government’s idealistic pace. How “unrelentingly positive” can Jacinda and her colleagues afford to be – and how kind?
Much will turn on how Jacinda perceives “idealism”. Does she equate it with the phenomenon that some call “wokeness”? Is it a simple matter of scratching every itch inflamed by the Twitterati’s ideological eczema? Will an unencumbered Labour Government put all TERFs to flight? Legislate for tino rangatiratanga? Ban all forms of hate speech? Destroy the dairy industry? Squeeze the rich until the pips squeak? Or, is Jacinda’s idealism something more organic? Something rooted in the idea of community? In the mutual obligations of citizenship?
We must hope it is the latter. Because if it is the former, then the next three years will be very fraught and full of political danger. “Wokeness” has about as much support in the New Zealand electorate as the Green Party – which is to say, bugger-all. Not that the woke understand that. As actual or wannabe members of the “progressive” wing of the political class, they are anxious to impose their own, tortuous, ideology upon what they regard as the deplorable prejudices of their unenlightened fellow citizens. If Jacinda’s idealism turns out to be woke idealism, then the people will flee from her in droves – and bitter disappointment.
But I do not believe that the looming fight will be a struggle between a woke Jacinda and the rest of us. I believe it will be a fight between Jacinda’s vision of a government that continues to foster the solidarity and sacrifice manifested in the battle against Covid-19, and those who want to put an end to it. Her idealism, so far, has been about bringing New Zealanders together. Is it too much to hope that an unencumbered Labour government, led by Jacinda, will be one which builds on New Zealanders’ new appreciation of the role an active and protective state can play in securing the common welfare of all its citizens?
Everything in Jacinda’s political career to date points to her almost instinctive understanding of how important it is (to quote Jim Anderton’s famous injunction) “to build your footpaths where the people walk”. Her political pragmatism has always recognised the futility of trying to force people to be good. Her political idealism is founded on her conviction that people find goodness in themselves, or not at all. “They are us”, she declared on 15 March 2019, and a whole nation showed the world what she meant. “Unite against Covid-19”, she urged, and New Zealand did just that. “Be kind”, she implored, and 50 percent-plus of us are willing to go on giving it a try.
Friday, 18 September 2020
The great moral choice of the twenty-first century is no longer between fascism and communism. The history of “actually existing socialism” – a devastating human tragedy made all the more unbearable by the sheer scale of its multiple and murderous betrayals – utterly discredited the Soviet blueprint. Tragically, fascism has fared a great deal better than its historical rival. Adolf Hitler may have failed – a betrayal of sorts – but his belief in the superiority and right-to-rule of the Aryan peoples never wavered. His ghost, and the spectre of his ideology, have proved alarmingly easy to raise. Which leaves neoliberalism as the only “actually existing” contender to fascism redux. Neither a happy, nor a particularly comfortable, choice. But, as the neoliberals are so fond of asking: “What’s the alternative?”
It is the ongoing inability of the Left to answer this question that makes the present era so hard to bear. Since actually existing socialism blipped-off history’s screen in 1991, capitalism has had nothing to restrain its worst “animal spirits”. The social ruin produced by so much unconstrained greed has, entirely predictably, provided an ideal breeding-ground for fascist ideas.
The smashing of the West’s trade unions in the 1980s, and the contemporaneous ideological subversion of the social-democratic political parties they had created, left a yawning chasm between the casualties and the beneficiaries of the new, neoliberal, world order. Stripped of effective economic and political defences, the western working-class was left to wither and rot as the factories that had sustained it for nearly two centuries were shut down and their jobs shipped off to China, Indonesia, Mexico and Brazil.
The upshot? Millions of desperate white men, gripped by a toxic nostalgia for the days when being Caucasian and male “still meant something”, found themselves transformed into a tempting political prize. But although the parties of the racist right were successful in persuading members of the decaying working-class to give them their votes; those same voters were singularly unsuccessful in persuading the all-conquering neoliberals to bring back their secure, well-paying jobs. This resentful remnant would become, indeed, the “grapes of wrath”; a bitter vintage just waiting for the trampling feet of opportunistic populist politicians.
Which presented the hyper-capitalist, hyper-globalised economy with a really big problem. For the One Percent who clip its ticket, and the narrow social layer of managers and professionals who make it run, it is absolutely vital that their delicate economic mechanism be kept as far away from stupid people as possible. The extreme sophistication and complexity of the science and technology that make hyper-capitalism work are violently allergic to ignorance. The woeful responses of populist regimes to the global Covid-19 pandemic have made this agonisingly clear – in both human and economic terms.
Hyper-capitalism and its neoliberal defenders cannot, therefore, allow a repeat of the fatal alliance between the fascist brutes who seized control of the German state in 1933, and the highly-sophisticated civil servants, managers and professionals who, in spite of Nazi brutality, kept the German economy and German society functioning until the bitter end. Neoliberalism’s hyper-capitalist china-shop, and the clumsy ignorance of fascist bulls, are a dangerous combination – as Trump’s America proves.
Neoliberalism’s dilemma is how to keep fascism at bay without raising the spectre of communism. Or, more bluntly, how to combat right-wing populism without resurrecting the politics of class conflict? The solution which presented itself most persuasively to neoliberal ideologues was “identity politics”. By shifting the focus of left-wing attention away from the injuries of class: inflicted by capitalism; and directing it instead towards the injuries of race, gender and sexuality: inflicted by whites, men and straights; identity politics made the broad political unity needed for a successful struggle against the capitalist system much more difficult to attain.
Better still, by branding whites, men and straights as the “structural” enemies of justice and equality, identity politics set its followers on a collision course with the very same white working-class males the far-right were seeking to recruit. Neoliberalism, which has always been supportive of racial and sexual equality (both of which enlarge the capitalist marketplace) seized the opportunity presented by this bitter cultural clash to inoculate the next generation of professionals and managers against the fascist distempers unleashed by their unenlightened brethren. Hyper-capitalism is now ready to embrace the “woke” – and heaven help any employee who declines to polish her corporate employer’s public image by challenging, even privately (via Facebook, Instagram or Twitter) the new orthodoxy.
Increasingly, this will be the choice confronting those coming of age in the 2020s. Embrace Neoliberalism’s belief in racial and sexual equality; adopt its secular and scientific world view; and cultivate the technocratic, multicultural, global outlook required of those who keep the machinery of hyper-capitalism humming. Or, throw your support behind the defenders of the national people’s community; agitate for an end to free-trade and globalisation; and use any means necessary (including violence) to uphold the social, sexual and racial hierarchies of your ancestors. That is to say – become a fascist.
Neither of these options has anything to offer the poor. Neither of them will restrain the rich. Neither will do anything like enough, or anything at all, to combat climate change. Neoliberalism believes itself to be rational. Fascism claims to reflect the natural order. But the followers of both ideologies remain content to be carried on the backs of human-beings whose rights and aspirations they do not consider worthy of serious regard. It was to these people that the socialists used to speak.
“Workers of the world, unite!”, cried Karl Marx. “You have nothing to lose but your chains. You have a world to win!”
If only he and his socialist successors had given a little more thought to how they should win the capitalists’ world – and what to do with it when they did.
This essay was originally posted on The Daily Blog of Friday, 18 September 2020.
For how much longer, however, can this happy situation endure? After the mass rally which took place in Auckland’s Aotea Square on Saturday, 12 September, the Prime Minister, Director-General of Health and Police Commissioner must all be wondering.
Organised primarily by Advance New Zealand (Jami-Lee Ross) and the Public Party of New Zealand (Billy Te Kahika) the rally attracted somewhere between 1,500 and 5,000 protesters. In flouting the rules severely limiting the size of public gatherings under Level 2, their purpose was to demonstrate to the country their unwillingness to accept that the Covid-19 virus constitutes a threat of sufficient seriousness to justify either restricting personal liberty, or damaging the economy. These impositions, they insist, confirm the reality of a global conspiracy against our rights and freedoms. Evil elites are intent on enslaving us, they say. A tyrannical world government is planned. And, may God forgive them, leading New Zealand politicians are part of the plot.
The extraordinary danger posed by gatherings of such prodigious size, involving persons holding such extraordinary views, hardly requires spelling-out. The Saturday rally had the potential to act as a super-spreader of Covid-19. It may yet turn out to have been a catastrophe in the making.
What to do? Demanding Police action against political parties active in the current election campaign is a big ask. Especially so, given the official blind eye turned to the breaking of Level 2 rules by Black Lives Matter protesters across the country in early June.
The size of the ask grows even bigger when we consider whether provoking some form of Police intervention may not be part of Advance NZ’s and the Public Party’s election strategy. If your party’s claim is that the New Zealand Government has become tyrannical, then what better way of proving it than encouraging the ugly scenes unfolding in Victoria to be repeated in the parks and streets of New Zealand?
Commissioner Coster will also be wondering whether any such hard-line Police response can be assured of unflinching government support. After all, the historical precedents are not encouraging.
Confronted with a group of radicals and revolutionaries undergoing secret weapons training in Tuhoe country back in 2007, the New Zealand Police organised a raid on the tiny Bay of Plenty settlement of Ruatoki. The imagery of heavily-armed police officers, many of them kitted-out like soldiers, rounding-up women and children, generated a ferocious public backlash. In the weeks and months that followed the public relations disaster of the Ruatoki Raid, the Police found themselves politically and legally abandoned.
The purpose of the raid: apprehending potential guerrillas and terrorists; was forgotten. Assailed by the radical Left, Helen Clark’s government quietly distanced itself from the controversy. Many young journalists were content to relay the Left’s version of events uncritically. The Courts threw out key elements of the Prosecution’s case. The accused found themselves transformed into persecuted heroes, while the Police were portrayed as neo-colonial racists. The career of Howard Broad, the Police Commissioner of the time, and a strong advocate for integrating Treaty of Waitangi principles into New Zealand policing, was blighted by Ruatoki.
Commissioner Coster will not want to share his predecessor’s fate. If his officers are asked to enforce the rules keeping New Zealanders safe, then their Government must undertake to do no less for them.
This essay was originally published in The Otago Daily Times and The Greymouth Star of Friday, 18 September 2020.
Tuesday, 15 September 2020
The Left's Lost Allies.
Such a thing has not been seen in New Zealand for a very long time. Perhaps the closest historical parallel is “Rob’s Mob”. This, too, was a populist phenomenon, whipped-up on the basis of lies and misinformation by an accomplished political demagogue. The huge difference, of course, is that “Rob’s Mob” was under the firm control and direction of the National Party and its leader, Robert Muldoon. It was a movement created out of whole cloth to challenge the Labour Party’s confident assumption that it remained the party of the people.
With the able assistance of the privately-owned news media – especially the right-wing tabloid “Truth” – conservative working-class voters were encouraged to look upon “Rob” Muldoon as their champion against the pointy-headed intellectuals and communists who were accused of taking-over the Labour Party. The result was a neat anticipation, in reverse, of what has happened with Jacinda. A substantial chunk of working-class voters were drawn across the political divide and into the camp of their traditional enemy. National mustered these defectors with the skill of a heading-dog. The crowds turning-out to Muldoon’s rallies numbered in the thousands. New Zealand had its own Trump when the man himself was still working for his dad!
What we’re looking at in the case of Jami-Lee Ross and Billy Te Kahika, however, is something quite distinct, ideologically and organisationally, from Rob’s Mob. Advance NZ and the Public Party are not under the control of any coherent political group. They are being mobilised by Te Kahika only in the sense that he is drawing together the loose threads of far-Right conspiracism – most them traceable back to Alt-Right social media platforms in the United States – and weaving them into a more-or-less coherent narrative of resistance to Jacinda Ardern’s government.
Once again, the historical parallels are uncanny. In 1974-75, the National Party was offered assistance (at whose instigation remains unclear) from Hanna Barbera – a studio dedicated to producing animated cartoon series for American television. The resulting animated sequences, cleverly embedded in National’s television advertising, burst upon the 1975 election campaign like a thunderclap. Their impact, especially the infamous “Dancing Cossacks” sequence, was devastating. Labour had nothing even remotely comparable with which to answer National’s devastating attack.
Forty-five years later, skilfully constructed media messages are, once again, making a forceful impression on the consciousness of groups who, historically, have identified strongly with the Labour Party. Sourced from the United States, these messages are not, like Hanna Barbera’s cartoons, the product of a shadowy collaboration between the National Party and American “friends” with a mutual interest in ridding New Zealand of a radical social-democratic government. Indeed, it is precisely against such “Deep State” machinations that the political messages of 2020 are directed.
The authors and repeaters of these conspiracy theories have no more interest in restoring the conventional Right to power than keeping the conventional Left in office. Their purpose is to disrupt the status-quo fundamentally: to bring the whole rotten edifice of elite power crashing down upon the heads of its corrupt political mis-leaders. Their loyalty is only to the Disrupter-in-Chief in the White House. But if, by helping Trump, they can also assist his New Zealand imitators and disciples, then where’s the harm?
Overlaying all these hymns of fear and loathing is, of course, the global Covid-19 Pandemic. Without the Pandemic, the febrile environment in which conspiracy theories can take root and thrive would – at least in New Zealand’s case – be lacking.
Interestingly, the formation of “Rob’s Mob”, and the populist campaign (National’s slogan in 1975 was “New Zealand the way YOU want it.”) which they did so much to propel forward, was enormously assisted by the fear and uncertainty created by the 1973 Oil Crisis. Massive increases in the price of crude oil had destabilised the hitherto booming economies of the Western powers. Ordinary people sensed that the whole post-war era of security and prosperity was coming to an end. Muldoon played upon these anxieties “like a piano”.
Now, many on the left will argue that Advance NZ’s 5,000 protesters pale into insignificance when compared to the 30,000 people who turned out against the TPPA, or the 50,000 who protested against the global lack of progress against Climate Change. This is true. Also true, however, is that a large number of the Maori who took part in the TPPA protest, seeing the free-trade agreement as yet another attempt to steal away of their power, were also at Saturday’s protest. Likewise, many of those who joined the climate change protests out of frustration at the lack of action from a prime minister who had promised to make the issue her generation’s “nuclear-free moment”. After so many broken promises – so many betrayals – it takes surprisingly little to convince people that the powers-that-be cannot be trusted. That all politicians lie.
The truly frightening thing about Jami-Lee Ross’s and Billy Te Kahika’s success in persuading thousands of New Zealanders that Covid-19 is just another trick, just another way of stealing away their power, is realising just how many of them once marched at the Left’s side. Before recoiling in horror at where so many of their fellow citizens have ended up, and what they have found there, perhaps “progressive” New Zealanders should ask themselves how, and why, their former allies became so lost.
This essay was originally posted on The Daily Blog of Tuesday, 15 September 2020.
Friday, 11 September 2020
Driving Out The Money-Changers Of Reactionary Christianity.
There are bosses who wring fat profits out of their employees’ poorly paid labour. But these are not the worst exploiters. That title belongs to those who prey upon the individual’s need for solace and affection in a heartless world.
The fat little pastors who strip their already poor congregations of what little spare cash is left to them and slip it to their own pockets. The petty tyrants who swathe their followers in ignorance and poison them with prejudice. The high-living preachers who rail against every manifestation of human happiness and pleasure. The ruthless commissars of a cruel and unforgiving dictator god.
They describe themselves, and the money-making rackets they dignify with the name of church, “Christian”, but these ravening wolves are no such thing. The essence of the Christian faith is the giving of love – not the taking of money. It is about opening oneself to the world and all its contradictions – not about imprisoning beaten-down individuals in narrow-minded sects. Most importantly, it is about allowing Love and Truth to set people free.
We learned today, from the Minister of Health, Chris Hipkins, that the congregation of the Mt Roskill Evangelical Fellowship Church numbers 332. From the NZ Herald’s veteran journalist, Simon Collins, we also learned that the collective contribution of these church members, many of them low-wage workers, for the year ended March 2019, was a “phenomenal” $1.8 million. Out of this sum, reported Collins, citing figures made available to him by former Massey University religious historian, Peter Lineham, an equally phenomenal $862,000 was distributed among the church’s two “key management personnel” and six “close family member employees of board members”.
Information of this kind and detail is new to most New Zealanders. To most Americans, however, there is nothing new or shocking about such a close relationship between religion and money-making. Indeed, in the United States, evangelical Christianity is a multi-billion dollar industry. It’s “mega churches” – able to seat thousands of worshippers – are often located in economically devastated communities. The very same communities, in many instances, from which President Donald Trump’s most vociferous white, gun-toting, working-class followers are drawn.
Of course, it is not just among poor white Americans that these religious entrepreneurs rattle their collection plates. In the poverty-stricken African-American communities, also, the ruthless exploitation of desperation and despair is similarly rife. So called “store-front churches” are a common sight on the streets of the black ghettoes of America.
Like their white equivalents, the pastors of these African-American churches preach an ultra-orthodox version of Christianity – laying particular emphasis on the need to abjure the sinful ways of “secular-humanist” America. “Traditional family values”, by which they mean the unforgiving patriarchal values found in the books of the Old Testament, are promoted as a way of fencing-off oneself and one’s family from the very real dangers of crime, violence and addiction by which America’s decaying urban communities are beset.
Almost always absent from these money-making religious ventures is the radically progressive Christian theology exemplified by Dr Martin Luther King and manifested in the black civil rights movement he led during the 1950s and 60s. The life-affirming, justice-seeking, emancipatory New Testament messages of Jesus – most especially his rejection of material gain in favour of love-giving and truth-seeking – are essentially incompatible with the religious entrepreneurs’ business model.
It is not only in the secular world that the naked capitalist values of the neoliberal order have triumphed – putting to flight the “applied Christianity” of democratic socialism. In New Zealand’s churches, too, Mammon has triumphed over God. There are holdouts, still, of course: St Matthew’s in the City; brave officers of the Salvation Army; Pope Francis’s disciples in the Catholic Church. But, more and more congregations have turned inward: gnawing morosely at the dry bones of Leviticus; endlessly parsing the homophobic epistles of St Paul. Fundamentalist Christianity has gone into its closet to pray – and locked the door behind it.
It should not have taken the Covid-19 Pandemic to expose the tremendous danger posed to New Zealand society by this authoritarian, anti-science, anti-social and reclusive mutation of Christianity. The Left, especially, has been remiss in not assailing its gross exploitation of Maori and Pasifika believers.
No more objectionable legacy of colonialism exists than the alien repressiveness imposed upon the indigenous peoples of the Pacific by Western Imperialism’s missionary scouts. The social conservatism which missionary Christianity has entrenched, along with the political quietism and ruinously competitive piety it has encouraged, have stood, unrebuked by left-wing activists for far too long.
When Simon Collins asked a member of the Mt Roskill Evangelical Fellowship Trust (which runs the church) if he had anything to say in response to Health Minister Hipkins’ comment that members of his church “don’t accept, or haven’t previously accepted, the science involved here”, the trustee replied: “What would Trump say?” It is hard to imagine a more startling indication of just how deeply the deranged ideas of American far-right evangelism have penetrated the desperate communities of South, West and Central Auckland.
The Left has for too long accepted the argument that any Pakeha criticism of the reactionary versions of Christianity (and Islam) embedded in immigrant communities is ipso facto racist. For the members of the Mt Roskill Evangelical Fellowship Church who have tested positive for Covid-19, and for the broader Auckland community put at risk by the dangerous, American-sourced, misinformation spread by reactionary Christians, the Left’s self-imposed ideological reticence has been singularly unhelpful.
Progressive New Zealanders of every hue should not hesitate to become missionaries for Love, Truth and Freedom – the emancipatory cause to which both genuine Christianity, and genuine Democratic Socialism, have always been committed.
This essay was originally posted on The Daily Blog of Friday, 11 September 2020.
A Time To Begin Again.
Long lost is the fear and trepidation of finding oneself in the deepest dark of the year. A time of short days and cold, followed by seemingly endless nights. Shivering together, waiting for the first sliver of dawn. All the time aware that nothing is growing in the frozen earth. Prey to the gnawing doubt that, this time, winter will not pass.
These were our ancestors. Strong and resourceful, but also childlike in their dependence on the myths and legends of their forebears: the garnered wisdom of countless generations. Hoarding in words and songs the mysterious regularity of the heavens. The position of the sun; the phases of the moon; the eagerly anticipated rising of familiar stars. Each offering much-needed reassurance that, once again, the darkness will retreat; the warmth will return; the days will lengthen; and the awakening earth will, as it always has, bring forth life in abundance.
And then came the grafting-on of new insights, new wonders, to the ancient stories. From the raw survival of family, tribe, and village, the story shifted to the survival – or damnation – of the individual’s immortal soul. Reality was weighted down with metaphor. Though we find ourselves enveloped in the icy darkness of sin, our faith in the coming of the light, of redemption, is strong. In that mid-winter Bethlehem stable, the promise of eternal life took human form. No accident, either, that the death and resurrection of this God-Man, Jesus, is celebrated in the northern spring.
Except that down here, at the bottom of the world, it’s all wrong. Our festivals are hemispherically out of sync with the ever-turning earth. Christmas is marked after the summer solstice, as the days grow shorter – not longer. The Easter resurrection falls in autumn, the season of culmination and decline. Winter’s harbinger. The dying year’s herald.
Unsurprisingly, as the decades have rolled over this lonely colonial outpost, the experiential core of our festivals has faded. Inevitably, their meaning has been forgotten. We Pakeha like to think of ourselves as modern and secular and progressive. In other eyes, however, we have become the sad, spiritually-barren, cultural amnesiacs of the South Pacific.
But now, from the first people of this far-flung land, we have been offered – and are poised to accept – the wondrous gift of Matariki. Here, at last, is a festival in sync with the place we Europeans-once-removed have, by the vicissitudes of history, washed up. These tiny points of light, rising steadily above the chill mid-winter horizon, told the Maori that, once again, the cycle of life and death, growth and decay, had described itself in the heavens. That it was time for those who dwell between the earth and the sky to look to their plantings. Time to anticipate the bright days of spring and summer. The flashing of fish in the baskets. The laughter of lovers. The crying of babies. That it was time to begin again.
And, perhaps, by accepting this gift of Matariki from the first arrivals in Aotearoa, we late arrivals, shorn of our ancestors’ outlandish fleeces, can draw strength from the accumulated human wisdom of our adopted home. Perhaps, by celebrating Matariki, we can learn to take ownership of our colonial intrusion and all the misery that has flowed from it. Perhaps it is time to let go of the desacralized holy-days of New Zealanders, and allow our Treaty partners to teach us how to be Aotearoans.
Let us learn the names of Matariki’s whanau: Tupu-ā-nuku, Tupu-ā-rangi, Waitī, Waitā, Waipunā-ā-rangi and Ururangi. Let us honour the Polynesian navigators who named them, and who followed them to these islands at the world’s end. Let this home-grown holy-day inaugurate a new cycle. Let Maori and Pakeha, steering by Matariki’s stars, make this their time to begin again.
This essay was published in The Otago Daily Times and The Greymouth Star of Friday, 11 September 2020.
Thursday, 10 September 2020
Winning Joke: Why The Traditional Left Will Just Have To Live With Rainy-Day Robertson’s Disappointing Tax Policy.
EVEN IN the rapidly gentrifying Auckland suburb of Three Kings, the wailing of the Traditional Left was clearly audible. “Thirty-nine percent! Is that it? Even when, as you so helpfully point out, Grant, Australia’s top tax rate is 47 percent! Seriously, are you guys taking the piss? Is this some kind of joke?”
Labour’s timid excuse for a tax policy (and, believe me, ‘timid’ is being kind!) will do almost nothing to address New Zealand’s outrageous social inequality. Inevitably, Rainy-Day Robertson’s latest disappointment will generate yet another, by now, entirely predictable call for “a new left-wing party”. Ageing lefties will proclaim the urgent need for a political force capable of occupying the political and electoral void which Labour has, for the past thirty years, been so loathe to fill.
Once again, we will hear all about the 730,000 registered voters who failed to cast a ballot back in 2014, and be invited to consider how much more scope there must be in 2020 for a genuine party of the Left to vacuum-up their untapped support.
The riposte to this argument is, as always, brutal in its unanswerability. Do those promoting “a new left-wing party” really believe that if close to 25 percent of registered voters were in any way accessible to a well-organised political force, such a force would not have arisen to translate their uncast votes into parliamentary seats? Hell! Are these folk seriously suggesting that if Labour could be convinced that all they needed to win over the fabled “missing million” voters were a handful of “progressive” policies, it wouldn’t be offering them a manifesto radical enough to make even Jeremy Corbyn blush? Of course they would!
In fact, they’ve already given it a go.
Has the Traditional Left forgotten Labour’s leftward policy shift following Helen Clark’s departure for New York City? Oh, sure, it wasn’t exactly “For the Many, Not the Few”, but it did include removing GST from fruit and vegetables; reforming the energy sector; restoring a useful measure of union power; as well as rock-solid opposition to John Key’s “partial privatisation” policies.
Think of these promises, made in 2011 under the leadership of Phil Goff, as an experiment to determine whether a marginal shift to the left in policy would be answered by a marginal improvement in Labour’s vote. So, what happened?
Well, as the late Jim Anderton used to say: “I’ve got news for you – and it’s all bad.” Labour’s Party Vote in 2008, after 9 years in office, was a pretty dismal 33.99 percent. Three years later, however, Labour’s Party Vote fell to 27.48 percent. Far from attracting the votes of the dispossessed and marginalised, Labour shed 181,944 of its most loyal supporters. It was the party’s worst showing in the popular vote for more than 80 years.
And did those lost votes end up in the column of Hone Harawira’s and Sue Bradford’s “new left-wing party”, Mana? The latter’s manifesto was Corbynesque before Corbyn – as progressive a document as any traditional leftist could wish for. And yet, mysteriously, the arses of the dispossessed and marginalised remained firmly deposited on their couches. Mana attracted precisely 24,168 valid ballots: a princely 1.08 percent of the Party Vote.
Those 730,000 votes – let alone a “Missing Million” of them! – just ain’t there, comrades. The people who could (and, God knows, who should) be casting them aren’t just lost to the Traditional Left, they are, in all but the most extraordinary circumstances, lost to the entire political process. Thirty years of neoliberalism have seen to that!
Does the Covid-19 Pandemic qualify as an extraordinary circumstance? Well, it just might. But the Traditional Left can forget about exploiting it, because Billy Te Kahika Jr. is way ahead of them. It’s conspiracy theories, anti-science, and the crazed, visceral hatred of all things wise and gentle, that fills halls and attracts thousands of followers on social media in 2020 – not the woke fantasies of adolescent revolutionaries, or the dogma of superannuated Marxists.
Not that Karl, himself, was in any doubt about the revolutionary potential of what he called the lumpenproletariat. A quick squiz at his The Eighteenth Brumaire of Louis-Napoleon makes it clear that the father of Marxism regarded people as dispossessed and marginalised as the hardcore Parisian poor as being available only to political charlatans and demagogues. This is how he described the men who rose to power on the shoulders of that quintessential political charlatan and demagogue, Charles Louis-Napoleon Bonaparte (1808-1873):
“At the court, in the ministries, at the head of the administration and the army, a gang of blokes of whom the best that can be said is that one does not know whence they come — these noisy, disreputable, rapacious bohemians who crawl into gallooned coats with the same grotesque dignity as the high dignitaries of Soulouque — elbow their way forward.”
“[N]oisy, disreputable, rapacious bohemians”: if that’s not a perfect pen portrait of Jami-Lee Ross and Billy TK, then I don’t know what is!
Is Labour’s tax policy a disappointment? Of course it is! But it’s the best the Traditional Left is going to get. Why? because Labour’s pollsters are telling them that upwards of 200,000 women over the age of 45 years have shifted their allegiance from National to Labour. (Where else, FFS, does the Traditional Left think Labour’s projected 50 percent-plus of the Party Vote has come from?!)
A great many of these women will be well-heeled matrons of the middle-class who think Jacinda’s just so wonderful! Still more will be the wives, sisters and daughters of “Waitakere Men” – upwardly-mobile members of the skilled working-class. (The SUV-driving relations of those small-business-owning “tradies” who made the introduction of Labour’s Capital Gains Tax politically impossible.) These voters (and that’s the key factor in this whole electoral equation, isn’t it, these Kiwis actually vote) are doing well, but not so well that they’re going to be caught by a tax which only kicks-in when your salary tops $180,000.
In the immortal words of Vic Deakins (played by John Travolta) in the 1996 movie, Broken Arrow:
“Fuck ‘em, if they can’t take a joke.”
Tuesday, 8 September 2020
Government of the Media, by the Media, for The Media.
I MUST HAVE MISSED the news bulletin in which the appointment of Jack Tame as People’s Prosecutor was announced. I guess Winston Peters missed it, too. Otherwise, why would he have put himself in the dock on Q+A last Sunday morning? (6/9/20) Not that Winston was ever in real trouble, not from “James” – as the NZ First leader kept calling him. Winston’s been around too long to be seriously discommoded by an ambitious young journalist less than half his age. But, as he angrily told Tame and his producer, he had plenty of other things to be going on with, 40 days out from a general election in which he is fighting for his political life and legacy, than to submit himself to the inquisitorial fury of People’s Prosecutor Tame.
Anyone who knows anything about the way current affairs shows like Q+A are put together will share Winston’s outrage. Securing the appearance of a prominent politician on such shows is always a delicate exercise. The person, or, more likely, his or her minders, will want to know what the programme intends to talk to their boss about. And believe me, if they are told that the programme intends to ambush him with a whole series of questions of the “Are you still beating your wife?” variety, then the show’s producers will be told, very politely, to fuck right off.
So, you can bet your bottom dollar that Winston and his minders weren’t told anything remotely like that. He’d made himself available for an interview on the understanding it would mostly be about the tragic loss of the live-cattle-carrier capsized by a typhoon in the East China Sea. He did this believing, perhaps naively, that he was dealing with honest broadcasting professionals, not media bushwhackers.
You can also lay down a fairly heavy bet that Tame and his producers talked through the interview with considerable care, deciding exactly when the ugly shift from friendly interviewer Jack, to pitiless inquisitor Jack, would take place. Equally likely is the encouragement Tame would have been receiving through his earpiece from the control room as the interview unfolded. Were it a case of an interviewer gone rogue, Tame would have been shut down immediately. So, the Tame-Peters interview didn’t just happen – it was organised.
Just think about that for a moment. The leader of a political party – precariously poised on the edge of political oblivion – is invited to appear on a television programme whose producers’ and host’s intention is to ambush and embarrass him. Not, it is important to note at this point, to question him on evidence gathered by its own journalists, and about which he, having been given fair warning, will be invited to make comment. No, no, no: that would be what honest-to-God professional journalists would do.
I’ll never forget my old boss at The Independent Business Weekly, Warren Berryman, drumming it into me that real journalists don’t do ambushes. The subject of a story must always be offered the opportunity to respond to its content. It’s called “fairness” and there was time when TVNZ understood the meaning of the word.
Not anymore it would seem. If Tame had anything solid in the way of evidence of Winston’s and NZ First’s wrongdoing, then he and his producers kept it to themselves. All we got to hear was a series of quick-fire questions cleverly constructed to leave their guest with nowhere safe to go. Maybe they really did have the goods on Winston, and what they were trying to winkle out of him was a flat denial, which they could then expose as a lie – as the cameras rolled. Then again, maybe they didn’t.
Which leaves me – and I’m pretty sure a pretty large chunk of the Q+A audience – wondering what TVNZ’s game is. This is, after all, a public broadcaster. That should mean, at the very least, that the highest possible standards, not just of journalism, but also of common human decency, are drummed into every single staff member. Because, you know what, they used to be. Back in the days when news and current affairs constituted a sort of holy order, separated and secured from Hunter S Thompson’s “cruel and shallow money trench where pimps and thieves run free and good men die like dogs for no good reason” – i.e. the rest of the television industry.
For what it’s worth, this is what I think their game is. I think it’s about the substitution of the news media (young journalists in particular) for the people. And since democracy itself is about “government of the people, by the people, for the people”, what we’re actually looking at is a bunch of journalists who no longer put much faith in democracy. Because, you know, there are so many people out there who are racists, misogynists and homophobes. As such, they shouldn’t really be allowed to govern the country – should they?
What we’ve got is a bunch of journalists who, wittingly or unwittingly, are dragging us all in the direction of government of the media, by the media, for the media. They’re doing it for us – of course they are – because, you know, most of us really aren’t up to the job of doing it ourselves.
Joining a political party, earning the trust and confidence of its members, being selected as a parliamentary candidate, getting elected. It’s all so tedious, so demeaning. Having to listen to ordinary citizens, secure their votes, stay on their good side. So much easier to cast the cloak of the media’s protection over the weak and stupid. So much more satisfying to slay the monsters – like Winston Peters – who, these journalists are pretty sure, are cheats and misleaders, live on the people’s airways, or luridly on private-sector newsprint.
Because, you must know that if the media doesn’t take on the role of the People’s Champion; the People’s Prosecutor; if charlatans and extremists aren’t lured in front of the cameras and microphones to be ambushed and politically executed; then there’s every possibility that the people – idiots that they are – will re-elect them.
Friday, 4 September 2020
James Shaw Apologises To Rod Donald And Jeanette Fitzsimons - A Parody.
(To the tune of Paul McCartney’s “Uncle Albert – Admiral Halsey”)
I’m so sorry, Rod and Jeanette,
I’m so sorry if I caused you any pain.
I’m so sorry, Rod and Jeanette,
But the party that you left me
Is in trouble once again.
I’m so sorry, but we’ve hardly done
A thing all term.
I’m so sorry, Rod and Jeanette.
But, Jacinda’s so unhelpful
And Winston always makes me squirm!
So you’re sorry, James? You wanker!
Cos you haven’t done a bloody thing all term?
So you should be, James. You tosser!
There’s a planet on the boil,
And you’re less green than Ardern!
Handouts to the wealthy! (wealthy?)
Handouts to the rich!
Handouts for the crystals (crystals?)
Buried in a ditch.
Taranaki Green School notified me,
They had to have more cash – cos salvation isn’t free.
So I got a grant from Grant, in spite of Treasury, and Chippie (Chris Hipkins)
Who had the gall to call it a strange priority!
Handouts to the wealthy! (wealthy?)
Handouts to the rich!
Handouts for the crystals (crystals?)
Buried in a ditch.
Bugger-off, you ageing hippies – on yer bike! (on yer bike)
Being green’s a business now,
So you lefties – take a hike!
Bugger-off, you ageing hippies – on yer bike! (on yer bike)
Being green’s a business now,
So you lefties – take a hike!
Handouts to the wealthy! (wealthy?)
Handouts to the rich!
Handouts for the crystals (crystals?)
Buried in a ditch!
This parody was originally posted on The Daily Blog of Friday, 4 September 2020.
A Sorry Excuse For A Green Party.
JAMES SHAW is sorry. Yes he is! Genuinely, abjectly, politically and electorally sorry – as he damn well should be! His decision to grant 12 million public dollars to a privately-owned Taranaki “school” (which appears to specialise in promoting every cliched remnant of the 1970s hippy culture) was way beyond stupid. If the Greens sink below the crucial 5 percent MMP threshold on 17 October, then a fair old chunk of the responsibility will belong to Shaw.
So, why not throw a wad of taxpayer cash at a couple of millionaires committed to training-up an army of green warriors and sending them forth to take their rightful places around the boardroom tables of a climate-change-stricken planet? Fully conversant in the idioms of wokefulness; tested adepts of ceremonial magic; shrewd manipulators of social-media and spreadsheets: what’s not to like?
This essay was originally published in The Otago Daily Times and The Greymouth Star of Friday, 4 September 2020.