The Angry Majority.

The People's Champion vs The People's Prosecutor: It is the news media’s job to elicit information from politicians – not to prosecute them. Peters’ promise to sort out TVNZ should be believed. If he finds himself in a position to carry out his threat, then it will only be because the angry majority has had enough – and voted accordingly.

THERE IS ANGER OUT THERE in the electorate. At least one Labour candidate has been assaulted, and the home of a Te Pāti Māori candidate has been broken into repeatedly and a politically-inspired threatening letter left behind. Questioned by journalists, the Leader of the Opposition, Christopher Luxon, has confirmed that the National Party is in a heightened state of vigilance. Several examples of what the party believes to be credible threats of violence have been sent to the Police.

The key question in relation to actual or threatened violence on the campaign trail is its prevalence. Are we witnessing no more than a tiny number of anti-vax diehards lashing-out at the mainstream politicians they love to hate? Or, is the anger and frustration more extensive? Are people venting their rage against a system they no longer see as demonstrating any real understanding of, or empathy for, the concerns of the population?

Expressed most forcefully on social media, there is certainly a view abroad in the electorate that if citizens do not adhere to a particular view of the world, then their opinions will be dismissed by the Powers That Be as, at best, worthless, or, at worst, dangerous.

As the election campaign has unfolded, the number of entities challenged in this way has grown to include not only heretical individuals and fringe groups, but also political parties attracting mass support. Act and NZ First have been decried as racist, and even the ideological acceptability of the National Party has been challenged. Given that all the most recent opinion polling indicates that, between them, these parties encompass a majority of the electorate, their characterisation as political deplorables is alarming.

Over the course of the last half-century a curious reversal has taken place. Back in the 1970s a small minority of the population (most of them university students and trade unionists) lamented the fact that their “progressive” views on everything from foreign policy to women’s rights; the environment to Apartheid sport; were rejected by a substantial majority of New Zealanders. Since then, however, the political evolution of the nation has reached a point where the causes of minorities have become the convictions of the majority.

Over the course of the same half-century, the young idealists and activists, who once revelled in their status as the moral and political vanguard of the nation, have moved into positions of authority and influence. In the universities, the public service, the legal profession, the major political parties, and the news media, the heretical rebels of yesterday have become the orthodox mandarins of today. Unfortunately, as they made what Rudi Dutschke, student revolutionary of the 1960s, called “the long march through the institutions”, their conviction that “we”, the enlightened minority, are right, and “they”, the unenlightened majority, are wrong, has congealed into an unassailable truth.

As individuals and groups espousing ideas and causes endorsed by only the tiniest sliver of the population make their pitch for official recognition, they have every reason to anticipate success. The assumption, in nearly every case, is that the minority viewpoints of the present, like the minority viewpoints of the past, stand an equal chance of graduating into majority acceptance. Only their residual wariness of the democratic process, and the crushing power of the majority it embodies, has prevented the key state and private institutions from letting themselves get pushed too far ahead of public opinion.

The best guess as to what made society’s key institutions suddenly feel powerful enough to challenge – and even to overrule – such deeply embedded cultural and political concepts as science and democracy, is the Covid-19 Pandemic. In responding to their global and national crises, the governments of the Western nations rediscovered the ease with which emergencies can be used to “persuade” their populations to accept policies which, in normal circumstances, they would stoutly resist.

Although speaking of the US experience, investigative journalist Matt Taibbi’s remarks may also mutatis mutandis be applied to New Zealand’s. Assessing the contribution of Dr Anthony Fauci, the USA’s Covid Czar, Taibbi writes:

Anthony Fauci showed proof-of-concept for the whole authoritarian package. He convinced the monied classes to embrace the idea of lying to the ignorant public for its own good, green-lit powerful mechanical tools for suppressing critics, engendered fevered blame campaigns … Only pandemic truths that eventually became too obvious to ignore prevented this story from having a worse ending. We’d better hope the door closes before the next emergency’s Answer Man tries the same playbook.

The re-election of Jacinda Ardern’s Labour Government not only reassured the progressive mandarins that, eventually, the majority can be relied upon to accept the judgements of the minority, but also, that the majority’s failure to be convinced no longer poses an insurmountable obstacle to progressive policy implementation. With the universities, the public service, the legal profession and the news media on side, a progressive political party can safely advance well ahead of public opinion. And, if they fail, there is always – as the occupation of Parliament grounds by anti-vaccination mandate protesters demonstrated – the Police.

Reassured of its apparent invulnerability, the post-2020 Labour Government threw caution to the winds. On matters pertaining to ethnic and gender politics it created an ideological salient positively begging to be attacked from all sides. Fatally underestimating the ability of social media to challenge the formerly unassailable influence of the mainstream media, Labour soon found itself confronted by a sizeable portion of the public which had not only stopped believing in them, but was also bloody angry with them.

Predictably, Labour’s political enemies moved swiftly to harness the electoral power unleashed by the public’s falling-out-of-love with, first, Jacinda Ardern, and then, after a brief period of hope that her successor might haul Labour back into line with public opinion, Chris Hipkins. By the opening of the 2023 election campaign, the polls were showing that Labour’s 2020 Party Vote of 50.01 percent had nearly halved. And Labour candidates were being assaulted.

True to their instincts, the “enlightened” minority struck back against the “racist” and “transphobic” majority, scolding their electoral representatives – especially Act and NZ First – for daring to align themselves with majority opinion on ethnic and transgender rights.

Nowhere was this elite disdain for populism more vividly displayed than on the weekend current-affairs shows, Newshub Nation and Q+A. The spectacle of two “progressive” young Pakeha journalists hectoring and pouring scorn on the Māori leader of NZ First, Winston Peters, was proof of just how little they understood the electorate they were doing their best to punish by proxy.

It is the news media’s job to elicit information from politicians – not to prosecute them. Peters’ promise to sort out TVNZ should be believed. If he finds himself in a position to carry out his threat, then it will only be because the angry majority has had enough – and voted accordingly.

This essay was originally posted on the Interest.co.nz website on Monday, 3 October 2023.

Corrupted Generations.

Socrates Takes The Rap: “Corrupting the youth”, the Athenian philosopher Socrates was convicted and executed for this offence more than 2,400 years ago. It is a sure sign of generational desperation: of the old order’s fear of the values and aspirations of its younger citizens; and of a generation no longer willing to accept the traditions and moral precepts of their parents and grandparents.

CLASHES between Police and supporters of jailed opposition leader, Ousmane Sonko, have brought the Senegalese capital, Dakar, to a standstill. Convicted of “corrupting the youth” of Senegal, Sonko will not now be eligible to stand against authoritarian President Macky Sall in the next presidential election.

“Corrupting the youth”, the Athenian philosopher Socrates was convicted and executed for the same offence more than 2,400 years ago. It is a sure sign of generational desperation: of the old order’s fear of the values and aspirations of its younger citizens; and of a generation no longer willing to accept the traditions and moral precepts of their parents and grandparents.

There are many older New Zealanders who would gladly bring a charge of corrupting the nation’s youth – if only they could decide who to bring it against. This country has, after all, witnessed two transfers of generational power. From what the political journalist Colin James dubbed “The RSA Generation” to the Baby Boom Generation; and from the Baby Boom Generation to Generation X. It is, therefore, rather difficult to determine with any exactitude who has corrupted whom – and when.

Some would argue (but they would be in their eighties and nineties now) that the rot set in when the almost-a-Baby-Boomer (he was born in 1942) David Lange took over the leadership of New Zealand from that unflinching champion of the RSA Generation, Rob Muldoon (1921-1992). Muldoon had led the backlash against the all-too-brief summer of principled statesmanship and reform unleashed by Norman Kirk’s Labour Government between 1972-74.

For the Baby-Boomers who had languished under the deeply conservative social policies of the three-term Muldoon Government, and clashed with his supporters during the 1981 Springbok Tour, the election of the Lange-led Labour government in 1984 was like the coming of spring after a long and bitter winter. In relatively short order, Lange set New Zealand’s face firmly against Apartheid South Africa, established a Ministry of Women’s Affairs, extended the Treaty of Waitangi’s purview all the way back to 1840, declared his country nuclear-free and effectively withdrew New Zealand from the ANZUS Pact. The Parliament of 1984-87 also passed Fran Wilde’s private member’s bill legalising homosexuality – defying the 800,000 signatories to a petition urging it not to.

But, if Lange’s almost-Baby-Boomer government fulfilled the dreams of anti-Apartheid demonstrators, second-wave feminists, gay-rights activists and anti-nuclear campaigners, it also dutifully followed the advice of the free-market ideologues at Treasury and the Reserve Bank. Advice endorsed eagerly by the corporate free-marketeers represented by the Business Roundtable. This peculiar fusion of social and economic liberalism would march on boldly for the next 40 years under the banners of both major parties.

Certainly, the election of New Zealand’s first unequivocally Baby Boomer Prime Minister, Helen Clark (b. 1950) did nothing to fundamentally modify the neoliberal economic regime established between 1984 and 1993. Neither did her successor, John Key. Be it Labour or National, the commitment to neoliberalism did not waver. As the years passed and New Zealand’s infrastructure, starved of the necessary investment, continued to crumble and decay, the Baby Boomers’ children, Generation X, observed the steady diminution of their prospects and arrived at the grim conclusion that theirs would be the first generation to fare worse than its predecessor – their parents’.

The election of New Zealand’s first Gen-X Labour prime minister, Jacinda Ardern (b. 1980) backed by yet another almost-Baby-Boomer, the NZ First Party leader, Winston Peters (b.1945) took office among dark mutterings about the failure of capitalism and the need to establish a “Politics of Kindness”. For a moment, it appeared as though the policies unleashed by Lange in 1984, and held in place ever since by New Zealand’s bi-partisan Boomer commitment to neoliberalism, would not survive this latest generational transition.

Economically-speaking, however, this hope turned out to be forlorn. Had it not been for the Covid-19 Pandemic, the policies of Ardern’s Gen-X finance minister, Grant Robertson (b. 1971) would have been indistinguishable from those of his mentor, Michael Cullen (1945-2021). The massive increase in state spending forced upon Robertson by Covid did not signal anything more than a temporary concession to a transitory crisis. The Finance Minister’s response to the consequential inflationary surge has been straight out of the neoliberal playbook.

On social policy, however, the Gen-X governments of Jacinda Ardern and Chris Hipkins have evinced a willingness to accommodate what a great many older New Zealanders regard as revolutionary concepts – most particularly in relation to te Tiriti o Waitangi, “co-governance”, the provision of education and health services, and trans-genderism. Though their efforts in terms of social legislation actually passed has been well short of revolutionary, the perception of this government as being excessively “woke” in its social policy ambitions is very strong.

This is curious, because the “far-left” character of what appears to be Labour Government social policy is more properly described as a manifestation of the social-radicalism that has grown steadily in the public service, the judiciary, the professions (especially journalism) and academia since the first of the Baby Boom generation’s politically radicalised graduates began emerging from the universities in the late-1960s and early-1970s. In the fields of race and gender relations, their social radicalism has come to guide state policy no less absolutely than the economic radicalism of the government’s neoliberal advisers.

In academia itself, a key fraction of the radicalised students of the 1960s and 70s would become the teachers, lecturers and professors of the 1980s, 90s and beyond. By the third decade of the Twenty-First Century, the students of the students who undertook “the long march through the institutions” have themselves emerged from the universities, as persuaded of the “truth” of radical sociology and anthropology, as their counterparts across campus about the “truth” of neoliberal economics.

It would seem, therefore, that the Jeremiahs and Cassandras of the RSA Generation were spot-on in blaming the Baby Boom Generation for “corrupting the youth” of New Zealand. Unable or unwilling to confront the economic powers-that-be, they expended their revolutionary ardour upon the deconstruction of their parents’ moral certainties. The final irony of this long-running generational saga lies in how completely moral relativism, spawn of the great “Youth Revolt” of the late Twentieth Century, has, in passing through the hands of its institutional legatees, congealed into the moral absolutism of the hapless children of the Twenty-First.

This essay was originally posted on the Interest.co.nz website on Monday, 5 June 2023.

The Long March From The Bottom To The Top.

Revolution From Below: The original “Long March” was, of course, undertaken by Mao Zedong and what was left of his communist military forces. They did not, however, head off for the nearest school or university, government office or medical clinic. Their goal was not to infiltrate the institutions of capitalism, but to overthrow them.

THE POLITICAL ENGINEERING required to transform social-democratic New Zealand into a global poster-child for the free-market was considerable. Most New Zealanders under 50 years of age have accepted a description of the process which is four-fifths propaganda and one-fifth half-truths. The late Bruce Jesson, one of this country’s most astute political writers, characterised the events of 1984-1990 as a “bureaucratic coup d’état”.

Jesson’s description was, however, very far from being the general understanding of “Rogernomics” at the time of its introduction. Most New Zealanders greeted the economic transformation unleashed by the Fourth Labour Government as a welcome liberation from “Muldoonism”. More than three decades after its fall, “Muldoonism” continues to be the preferred shorthand for all the evils David Lange and his Labour Government were obliged to confront.

Muldoonism – and all its wicked works – served an ideological purpose over-and-above providing a never-ending series of anecdotes about the inefficiency and ineffectiveness of the state-dominated economy which the National Party leader and Prime Minister, Rob Muldoon, worked so hard to prop-up and protect. His regime was presented as being so practically and morally dysfunctional that the extraordinary measures employed to bring it down were entirely justified.

Lange, Roger Douglas, and all the other key “Rogernomes”, were presented to the New Zealand public as patriotic heroes – something akin to the Roman senators who assassinated Julius Caesar. Drastic illnesses, ran the argument of the bureaucratic “experts” guiding the Labour leadership, require drastic remedies. Sometimes the people have to be protected from the consequences of saying “No.” Sometimes the best thing you can do is not give them the chance.

Of all the many malign legacies of Rogernomics, this rejection of the democratic mandate – the principle that major changes to the status-quo should not be enacted without first obtaining the explicit consent of the electorate – is unquestionably the most pernicious. It is rendered even more dangerous by the need of its advocates to manufacture a political environment in which the setting aside of democratic norms can be presented as both reasonable and necessary.

The massive devaluation of the New Zealand Dollar of July 1984, followed a few months later by the crucial government decision to abandon the fixed exchange-rate policies of the previous thirty years, only became politically feasible in the context of a run on the New Zealand dollar – a crisis engineered by the very same people who now insisted that no viable alternatives to their preferred policies existed.

That this manufactured financial crisis led directly (and predictably) to a constitutional crisis, from which Muldoon emerged with his reputation even more blackened, bears testimony to the extraordinary skill of the string-pullers behind the scenes. Years later, when one of the Treasury officials most deeply involved in these events was asked whether or not the New Zealand business community of the time possessed either the talent or the will to have initiated the Rogernomics Revolution, he replied: “If we’d waited for them to do it, we’d be waiting still.”

It is hardly surprising that the men and women involved in what might best be described as the “heroic phase” of the neoliberal transformation of New Zealand, allowed their experiences to go to their heads. A small band of highly educated and (by their own lights) highly principled individuals had, through a judicious mixture of intelligence, audacity and raw courage, set an entire country on a radically different course.

They did not permit the near certainty that a clear majority of the population did not favour their new course slow them down for a second. As far as they were concerned, ordinary voters had no understanding of the profound issues confronting their country and were, therefore, undeserving of the veto power accorded them by classical democratic theory. The bureaucratic and political clique responsible for the revolutionary changes of Rogernomics were neoliberal Leninists who, like Lenin himself, had no intention of letting democracy get in the way of what had to be done.

As an effective method of securing radical change, “revolution from above” had much to commend it. That the Right embraced the new way of getting things done was hardly surprising, given its historical disdain for the dangerous distempers of democracy. For the Left, however, the embrace of elitism requires a more fulsome explanation. The most obvious being that elitism offered it a way out of the conundrum of an exploited working-class that consistently refused to abandon its reactionary social views and was altogether more receptive to the siren-song of radical nationalism than radical socialism.

When the Marxist student radical of the 1960s, Rudi Dutschke, came up with the idea of “a long march through the institutions”, it is difficult to avoid the conclusion that, consciously or unconsciously, he was substituting the acquisition of institutional power within capitalism for the creation of a mass working-class movement capable of confronting capitalism? His vision was of thousands of secret revolutionaries embedded in the professions, the civil service and the universities; all of them just waiting for the moment to transform capitalism’s institutions from within – so that capitalist society could be dissolved from above.

But, this optimistic vision reckoned without the power of capitalism’s institutional cultures to subvert the principles of even the most dedicated revolutionary. Dutschke failed to anticipate the risk that his Long Marchers might end up in a place where their radical social and cultural reforms, imposed on the masses from above, would end up strengthening capitalism rather than bringing it down.

Old-time revolutionaries might, themselves, have wondered about the apparent contradiction in Dutschke’s slogan. The original “Long March” was, of course, undertaken by Mao Zedong and what was left of his communist military forces. They did not, however, head off for the nearest school or university, government office or medical clinic. Their destination was the Chinese interior where they planned to regroup and refill their depleted ranks. Mao’s goal, at least until he was safely ensconced in power, was revolution from below – not above. That came later, in the form of the catastrophic “Great Proletarian Cultural Revolution”.

How then should the “Left” respond to the radical programme of social and cultural reforms about to be imposed upon the population from above by institutions of the New Zealand state? It is at least arguable that the changes planned by the Human Rights Commission and the Ministry of Education are analogous to the economic reforms formulated by Treasury and Reserve Bank officials in the early-1980s. As with those measures, there is next to no evidence of ordinary voters clamouring for the changes proposed. In 2021, those calling for restrictions on free speech, or compulsory “Unmake Racism” courses for schoolchildren, are as few and far between as working-class voters calling on Labour to embrace Thatcherism in 1984.

Real left-wingers, today, emulating the real left-wingers of the 1980s, would require those advocating top-down revolution to first obtain a bottom-up mandate.

This essay was originally posted on The Daily Blog of Tuesday, 2 March 2021.