Waitangi Day from a distance

Being a kiwi living in London, Waitangi Day is notable only because it is not hard to remember 6 February, although with the exception of a work colleague (Australian) mentioning it, it would be easy to forget it.

Despite the news, only reported in NZ, of the Waitangi weekend pub crawl (and only reported because one man complained about it), there is nothing to note it here.  It's refreshing for me, in part because of the cringe of the usual annual show is largely invisible. 

Waitangi Day has tended to be a time when mainstream politicians celebrate the purported partnership between the state and iwi (said to be Pakeha and Maori, a curiously romanticised albeit blatantly incorrect rendering of the situation).  It is a time presented as a chance for more "understanding" and raises the Treaty of Waitangi in a way that meets the desires of many who see it as quasi-constitutional.

Meanwhile, it is a chance for protests.  This time it is unsurprising that Hone Harawira's gang of Marxist ethno-nationalists have seen it as a chance to be rude and to make far from novel demands for the state to hand over property, power and money to those who his lot approve of.

Yet there is another view.  It is one that treats New Zealanders as individuals.  That doesn't mean must or should deny their ancestry, or claim whatever ethnic, national or other identity one wants.  It is not, despite the squeals of racists like Hone Harawira, about being "anti-Maori".  What it is, is about the state being colourblind.   It embraces the Treaty of Waitangi for what it is.  Not the creation of a distinction between the amorphous non-entity called "Maori" and the Crown, but the granting of individual rights and property rights to Maori residents, in exchange for ceding final authority to the state.  

It is a view that means that Maori language and culture can thrive, if those who want it to do so make their own efforts to promote it, whether as individuals or through iwi authorities, or other non-governmental bodies.  It is also the view that government doesn't promote culture either, but steps to one side not only from Maori, but everyone in areas where its role should not be as great as it currently is.  It means using property rights, contracts, rule of law, societies, voluntary groups, relationships and choices to build and develop the communities, institutions, businesses, sports, art, culture, inventions, discoveries and everything else that is the creation of humanity.

Yet, even setting aside my vision of a smaller state, there is a valid view that today, in the 21st century, the state should not treat individuals or corporate bodies differently depending on their ancestry or the ancestry of those who own or control it.

It rejects the infantile claim that New Zealand is bicultural, when it is populated by people of multiple cultures (the "bicultural myth" was generated by Maori nationalists wanting to portray Maori as being separate from the state which represented "Pakeha" culture.  Multiple cultures undermines the myth that Maori are also not represented by the state).  Cultural is not homogeneous.  It is not defined by ancestry, or ethnicity, or religion.  It is multifaceted.  In a world where people make connections across boundaries with modern communications technologies, people are themselves multicultural as they have relationships based on business, family, sports, arts and other interests.  The cold monaural world of "identity politics", which more than a few Maori educators inculcate among their students, is quite simply inaccurate.

The neo-Marxist "identity politics" view means that anyone who "identifies" as Maori is, by definition, disadvantaged by the state and society.  This is regardless of their personal wealth, education achievements, employment or own individual status.  Maori are, in the world of the likes of Harawira, automatically oppressed.  Daughters of lawyers and doctors, who are Maori, are deemed "disadvantaged" and deemed fit for affirmative action programmes, whereas sons of labourers or convicted violent criminals or cleaners, who are "Pakeha", are deemed to not be so deserving, as the state is presumed to be on "their side".

Identity politics have plagued much of the world for centuries.  It isn't just Europe or countries once colonised by Europeans that have been damned by it.  

Those that reject this view blithely and cheaply throw the word "racist" at it.  They think that for Maori to exist and be acknowledged, the state must treat Maori as a distinct entity, separate from the state and implicitly not represented by the state.  The Maori seats help entrench that by implying that a Maori voter is somehow, peculiarly, not represented as well as a non-Maori voter.  

Maori are separate from the state, as individuals themselves are.  However, it is time that the tired view trotted out by the likes of Hone Harawira, Margaret Mutu, Metirei Turei and other nationalists is confronted for the poison that it is.  It denies any need for the state to be colourblind, it demeans and diminishes the status and rights of all those who do not identify as Maori, and actually diminishes the individual rights of Maori by focusing on "rights" of corporate iwi entities, politicians and governmental entities.

There are three parties in Parliament that explicitly embrace the nationalist view of Maori relations with the state (Mana, Maori and Green), and three which appease it (Labour, National and United).  Could there be a party that rejects this without being so blundering in its language that it can be interpreted as being denigrating to Maori?

Why do the Greens get such an easy ride? Part Two - 50 questions that should have been asked of the Greens

As I wrote previously, it appears the Greens are having a media honeymoon.  However, is this justified?  Do the Greens not have policies that could be seen as controversial?  Do their MPs not make statements that deserve further scrutiny?

Well I have composed a long list of questions I think journalists should ask, and more importantly questions YOU should ask your local Green candidate, especially if you are thinking about voting Green.   You may wonder if the Greens are quite so cuddly and inoffensive as the media makes them out to be.

So here it is - 50 questions to ask the Green Party (and one light-hearted one at the end)

My only other question is, why hasn't anyone else been asking them?...

Does your Treaty of Waitangi policy that “All claimants to have the opportunity to have their land and resources returned to them” include claims of private land?  If not, why is that not clear?

Do the Greens still believe Sue Kedgley’s claim that it is wrong to “shift responsibility for health and improving diets from the state to society and to convince people that public health is all about personal responsibility"?  If so, how do see the state leading responsibility for people changing their diets, how would the state adequately replace personal responsibility?

What are “all reasonable steps to prevent immigration numbers and the sale of land to rich immigrants from having an adverse impact on Aotearoa/NZ and its Taonga.”?  How can they have an adverse impact?  What is a rich immigrant?  What will an immigrant do to land than a locally born New Zealander wouldn't? 

How does the Green Party plan to implement its policy to ”Minimise exposure to electromagnetic radiation especially for children and pregnant women”?  How many TV and radio stations would you shut down?  Will you want to close wifi networks at schools and home?  Will you demand children and pregnant women not use laptops, TVs or any other electrical appliance?  Will you demand all homes with children and pregnant women to be outside mobile phone coverage?  Does the party understand how pervasive EMR is and has been for decades?  Does it understand that visible light is electromagnetic radication, and if not, how can anyone trust the Greens on science in other fields?

Do the Greens still believe it is ok to frighten people about non-ionising radiation from mobile phone towers, despite the complete absence of evidence about negative health effects? Is it appropriate for the leader of a major political party to engage in name calling when someone calls him out on not scaremongering Radio NZ transmitter sites, which emit more of the same type of radiation and have done so for decades?

Do the Greens still believe there is a media conspiracy against them on this issue because telcos advertise in the media? What evidence do they have of this?  Could it just be that your science is extremely flimsy and the media refuses to engage with such ignorance?

Do the Greens trust potatoes still, or do they stand by Jeanette Fitzsimon’s press release of 1999 that it was then "the last Xmas when you could trust potatoes"?  Wasn’t all of the fuss over genetic engineering in 2002 just scaremongering?  How many people have been killed, hurt or harmed by genetic engineering anywhere in the world? 

What do the Greens mean about  “Recognise ancestral land ownership in rural areas” for Maori?  Why shouldn’t private land owners in rural areas be worried?  What will you stop them doing?  What isn't recognised now?

What did Catherine Delahunty mean when she said that the Pakeha nation is "racist"?  Does she stand by her use of the term “genocidal spindoctors” to describe National Party speechwriters in 2005?  Does she stand by her hope that Maori will be the largest cultural grouping in New Zealand by the late 21^st century?  Is this also Green policy?  Why is it that other parties don't care about the ethnic composition of the country?

When Catherine Delahunty said “We have plenty of beaten women; gutted communities and whanau living in state housing that have never had proper electricity or water supplies. But lots of Pakeha are drinking wine and surfing, and they say so loudly without saying a word, would you please shut up about the connection between racism and poverty” is she blaming Pakeha for Maori women being beaten up?  Why are Pakeha who drink wine and surf to blame for beaten women?

Do the Greens agree with Catherine Delahunty when she describes Pakeha as having "colonial privilege" even if they were born in New Zealand?  At what point can Pakeha be described by Catherine Delahunty as being equal to Maori as New Zealand citizens with equal rights, if ever?  Do you think Pakeha voters of the Greens know that you believe that?

Do the Greens agree with Kennedy Graham when he said “The political rights we enjoy today are to be calibrated by the responsibility we carry for tomorrow.”?  What political rights does he think should be “calibrated” and what does he mean by that?  When he said “Individual freedoms are no longer unlicensed, but henceforth subordinate to the twin principles of survival and sustainable living”, what freedoms do the Greens want to “licence”?  What individual freedoms must be subordinate?

Don’t the Greens think Kennedy Graham flying to London to discuss climate change at taxpayers’ expense is remarkably hypocritical?  How many more long haul flights will Green MPs seek to undertake to support fighting climate change and why?

Does the Green Party still share the view of Sue Kedgley that “We need to challenge the doctrine of free trade and accept that people's right to food, to be free from hunger, must have priority over an ideological fixation on allowing market forces to prevail at all costs” so abandoning New Zealand’s long standing bi-partisan trade policy goal of opening up markets to its agricultural products?  Does it share her view supporting the official French policy to effectively continue the EU’s highly subsidised highly protectionist Common Agricultural Policy?  Does it believe that free trade actually really means highly subsidising exports?  If so, why? What future do the Greens see in New Zealand's farming sector if farmers face a world that is protectionist, subsidised and engaging in "food sovereignty" policies?  

Why is it good value for taxpayers to have spent $1.3 billion on a railway that private companies would only have paid a quarter of that for?  Why do you think the private sector hasn't bothered investing in it, despite you being convinced of "peak oil" and that the end of mass use of the private car and road transport is nigh?

Do the Greens still think that it was appropriate to blame the Brisbane floods on climate change linked to the coal exported from Queensland, as if Queensland was getting its just desserts?

How do the Greens think that making membership of student unions voluntary “takes away choices”?  Isn’t it the exact opposite?  Would you think differently of student unions if they had been  hot beds of free market capitalist and pro-entrepreneurial activism?  Doesn't this make you claims about believing in human rights superficial?

The Greens want to force electricity companies to generate a proportion of their power from expensive renewable sources.  In the UK a similar policy is estimated to be putting up prices by an average of 50% in real terms by 2020, with a fully privatised sector. How much will this policy of renewables put up power prices to New Zealanders? 

When Metiria Turei says “We need to get smokes out of our homes and out of our shops” what will you do to achieve this? Do you really want to stop the sale of tobacco products altogether? Why don’t you have the same attitude towards marijuana?  Why don’t you think tobacco smokers should be left alone? 

Do the Greens still believe Don Brash wants to smash Maori culture and force women to be subservient?  Do you have any evidence for such exagerrated claims?

How will the Greens “Support equitable access for Māori to secure employment and decent wages”? How do Maori not have equitable access?  Who is stopping them? 

Do you think Maori can be racist? Why do you think people of Maori descent should be given different political structures from those of other citizens? Why do you think this should be constitutionally entrenched?  Why should the accident of your birth determine how the state interacts with or consults with you?

How does offering Maori the same democratic rights as all other citizens shut them out of participation?

What examples do the Greens have of “unnecessary production and consumption”, and how do they propose to curb them?  Will this mean banning the production and sale of certain goods?  If so, what ones?

What products will be banned when the Greens implement their policy to  “Require domestic and imported products to be durable and recyclable”? Does this mean every producer of goods that are neither will be regulated out of business?  Does this mean no New Zealander could import a product that is neither durable nor recyclable?  Doesn't this ban anything perishable?

What exactly is "hugely harmful" to the public in private companies being contracted by local government to manage water services?  Where in the world has this proven to be the case?

Does the Green party still believe all of the Cuban government’s claims that its health care system is fantastic?  Is it in the habit of believing the official reports of one party states that imprison political dissidents as mental patients?  Why is Cuba exempt from the sort of scrutiny on human rights that the Greens apply to China or Burma?

Why do the Greens think parental choice of schools is a myth?  Why do they think the state always knows what’s best in education?

When you want to “Ensure all new houses and buildings fully comply with disability access requirements unless specifically exempted.”  Will this mean anyone building a house on a hill about a road having to build a ramp or lift unless they get a special exemption from a bureaucracy?  Wont this make it prohibitively expensive to build homes anywhere that isn't on flat land adjacent to a road?  Wont this just increase the price of homes and reduce the supply?

When the Greens want to regulate broadcasting and the press with an authority that will “have the power to impose appropriate sanctions against media outlets in cases where it can be clearly demonstrated that it has exhibited wilful or negligent abuse of power and by doing so has either visited material harm on another party or pursued its own self-interest at the expense of the public interest.”, what examples of the media pursuing its own self interest do they have in mind? Doesn’t this mean introducing newspaper censorship in New Zealand for the first time in decades?

Why do the Greens fear foreign investment?  Do you share this fear of New Zealanders owning land and businesses in other countries, if not why not?  Why do you want to welcome refugees and migrants from all and sundry, but if anyone from another country wants to own a business, you treat them like the devil?

More specifically, what was the security threat posed by a Canadian company buying a New Zealand airport?  Should the British government be fearful that New Zealand company Infratil owns Prestwick Airport near Glasgow for the same reasons?

The Greens repeatedly criticise the trade choices made by New Zealanders in such banal terms as “swapping water with China”.  What exports do the Greens want stopped? What imports do they want stopped? Why do they think they know best what people should sell and buy?

Does the party’s support for taxpayer funding of the voluntary sector not make it the state sector?  Why should taxpayers be forced to support political advocacy groups?

What are the implications of “Requiring the inclusion of environmental science and ethics in all study programs.” involving science education?  Why is this relevant to physics for example?

What does “Support legislation that increases the reliability of the Internet” mean?  How do the Greens propose improving the reliability of a disaggregated global network by a law passed in New Zealand?  Can you pass laws to fix most problems?

Why do the Greens think that if central government doesn’t tell primary schools how to teach arts,science, technology, or physical education, that the schools are incapable ofknowing what or how to teach?  Does only the Ministry of Education know how to write a curriculum?

How many other traffic laws do the Greens endorse breaking besides walking on a motorway?

Do the Greens still stand by the view of Sue Kedgley that heavy freight be forced to go by rail?  Do the Greens still believe it is ok for their MPs to make speeches that are full of errors, hyperboles and misrepresentations?

Does Russel Norman still think that if customers of a shop want plastic bags, the shop shouldn’t offer them?  How is that democratic decision making?

Does Russel Norman stick to his belief that the London riots were caused by poverty, not opportunistic criminals seeking designer goods and electronics?

Do the Greens support the view of their blogger “Toad” that democracy doesn’t have to be secular, or liberal, and that it’s “ok” if democracies start a war if the people support it?  In which case, would the Greens support a Christian theocratic state that sent troops to Iran if it was democratically elected?

If the Greens think there should be fruit in schools, why don’t they set up a charity to raise money for it?  In fact, why don’t they ever advocate people raise money themselves voluntarily rather than make taxpayers pay?

When you expect that “significant time for environmental education” will be included in the teacher training curriculum, what should be excluded from the curriculum to allow for this?

Why do you think small business owners should be criminalised because they want to open on a religiously based public holiday?  How do owner-operator shops with no employees exploit people by merely opening their shops for people to choose to enter?

Why is it that a New Zealand Government following the US when a Republican is a President is “imperialism” but when a Democrat is a President, New Zealand should follow the US which is “leading the way”? Isn't it just about what policies you like and dislike? 

Why do you dismiss electric cars so flippantly, but treat electric trains as being the saviour to all of Auckland’s transport problems?  What proportion of trips in Auckland do you expect will be by train by 2014?

Do the Greens still support a Hamilton-Auckland train service, even though it would be slower than a bus, lose money and the local authorities wont pay for it? 

What’s Green about banning foreign ships that happen to be going from port to port within New Zealand as part of an international voyage, from selling empty space to carry cargo around New Zealand –when the ships would still be sailing regardless?  Isn't that policy just about pleasing militant  maritime unions?

The Greens paint a picture of the environment getting worse,and Russel Norman selectively quotes the Environment 2007 report from the Ministry for the Environment to support stopping road building, even though the report does not say that and provides plenty of facts that are inconvenient such as “Home heating is the main cause of air pollution in populated areas in the winter”  yet the Greens beat up on cars and trucks. The report also said  “Levels of PM10 particulates at roadside locations in Auckland appear to have fallen over the past 10 years”.  Why does a party that purports to be about the environment ignore good news about it?

Do any of you laugh at Catherine Delahunty’s tweets too? Like “Despite the pretty words and new clothes am hoping new puppy at white house will stop killing afghanis and funding Israel wars on Palestine"?

So ask yourself if the Greens DO get around 10% of the vote on Saturday, how much they might have got if a few of those questions had been asked over the campaign, or the past few years, and why the mainstream media seems to have its tongue up the Green Party's proverbial.  Moreover, ask yourself why the National Party hasn't been doing that - is it because it has seen this party as a partner?  If you're planning to vote National, how will you feel if that is exactly what happens?

P.S.  Go here, register instantly and tick an up for this post if you like what you see, it seems the obvious people have been doing the opposite (and I have inspired over 100 comments there).

Is Margaret Mutu's view of racism that unusual?

I first encountered the Critical Race Theory view of racism, that Margaret Mutu has so eloquently expressed, at university. It is part of a wider set of beliefs and philosophy that includes identity politics, race consciousness and Marxist social class analysis that abandons treating people as individuals, and focuses entirely on what they are, not who they are and what they do.

In other words, you can’t possibly claim that Professor Margaret Mutu, a senior academic at a university, is capable of uttering a phrase that is racially discriminatory and degrading, not because of what she says, but because of her subjectively determined (by her) racial background. She is, according to her “world view” (you can have as many as you like, they are all valid – except ones she disagrees with), less empowered than a minimum wage Caucasian labourer. You see, she sees people according to the colour of their skin (and a bit more than that, because “race” is more about “ethno-national identity”) not the content of their character.

When I questioned the notion that someone “who identifies as” Maori heritage “cannot be racist”, I was patronized and it was explained it was she has “less power” than me, despite us both being students at the same level in the same university (and the female Maori student having parents of professional university educated backgrounds, unlike my Glaswegian parents who left school at 15). 

You see, nothing else mattered but race, it apparently spoke more than just who your ancestors were - it defined your social standing, access to money and influence and life opportunities - except of course, that it really didn't.  However, reality is disturbingly complicated to subjectivists.

This extreme radical view of race, power and politics could have simply been confined to the corners of universities where the likes of Mutu could express their views, and have them robustly questioned, if they hadn’t permeated so successfully into the minds of graduates in the 1970s and 1980s, and so the New Zealand political and bureaucratic body politic. Of course, affirmative action isn’t racist, for anyone of Maori (or Pacific Island) background is inherently disadvantaged, and anyone who isn’t is already, by implication “lucky”. Blank out the white, Chinese or Indian kid who is the first in her family to go to university, the family on low incomes working hard to give their kids a fair go Blank out the daughter of two lawyers who I encountered getting a public sector scholarship to complete her legal education, because she was Maori. 

It isn’t about individuals, it is about the “system”. It is a philosophy that has been cultivated at universities throughout the country, in Maori Studies departments, Politics departments and even Law Faculties. It is why when Don Brash calls for “one law for all”, he is deemed to be racist. The very notion of equality before the law denies the view that there is inherent persistent racism everywhere, because Maori are not the dominant race.

It doesn’t matter that government isn’t based on race, it doesn’t matter that laws exist to protect individuals without regard for race, or that taxes and handouts are distributed on a similar basis. See Mutu can say most white immigrants are white supremacists, and it’s ok - but don’t you dare stereotype Maori, otherwise you are being oppressive –unless you are Maori, in which case either you’re having a laugh, or you’re “not really Maori”, but a traitor.

You see race based views of the world are indeed very black and white. You’re either with the structuralist, identity politics view, or you’re racist.   Why else would you reject it?  Like Mao, you either were with the Cultural Revolution, or you were a capitalist roader out to exploit the masses, who was worth less than a dog.

It’s tempting to invoke Godwin’s law, you can do so yourself. When you think of all people and their relationships with others in terms of race, you find lots of allies. Robert Mugabe is the obvious one, but you might add Slobodan Milosevic, Daniel Milan, Robert Kajuga. All people who thought about race, all people who put aside thinking about individual deeds and backgrounds.

However, in New Zealand you might add Hone Harawira. Indeed, the entire Mana Party would hold this view that Maori cannot be racist. By its mere existence, so would the Maori Party. It doesn’t think it is racist to be a political movement inspired to advance one “ethnic group”. That should be obvious.

Yet the same views are easy to ascribe to the Green Party. It carries with it the same neo-Marxist, power based identity politics view that pigeon-holes people based on race, sex and sexuality. Maori lesbians automatically have less power than Chinese heterosexual men. 

You see an objective definition of racism is to act to discriminate against someone purely on the basis of race. It isn’t based upon what race a person is who is saying “x are criminals” or “y are lazy” or “z are mostly fascists”. It is based upon what is said.

The 20th century is littered with the corpses and blood of millions who were killed not because of what they did, but because of what category of people they were deemed to be. Whether it be race, religion, sectarian group, profession, education level, family background or class. The pain and loss of this is incalculable, the waste of talent, creativity, joy and intelligence is inconceivable. 

The only way forward for any civilisation is to reject the history of treating human beings according to what psychologically made up (for this is all they are) group they belong to, and treat them as individuals and judge them by deeds and words, not classify them like farm animals. Mutu does the latter, how many more of our politicians are of her ilk?

For all of the flurry about how Margaret Mutu says she can’t be racist, she can largely be ignored except for her living off of the taxpayer. What shouldn’t be ignored is how many people standing for Parliament share her view? Does the Green Party believe Margaret Mutu was being racist? Does the Maori Party believe it? Does the Mana Party believe it? Does the Labour Party believe it?

Maori don't want to work and prefer welfare

Waikato University activist E. Powell today said that "Most Maori don't want to work, they'd rather sit around and live off other taxpayers and will mug and steal if they aren't given welfare ".  He said that, Maori "do bring with them, as much as they deny it, an attitude of brown supremacy, and that is fostered by the country".  He says movement of such Maori from different parts of the country should be restricted because it threatens race relations.

Powell said "New Zealanders generally support Asian immigration because they aren't lazy and don't come to live off the taxpayer, and Maori who understand a culture of hard work, independence and non-violence"...."They are in a minority just like Maori in this country. You have a minority of Maori who are very good, they recognise the racism, they object to it and speak out strongly against it"

Apparently in New Zealand it is acceptable free speech to stereotype different races and demand immigration restrictions based on race, based on simply making up what you think people are like as a group.

Nothing else can justify a university professor talking like this and still keeping her taxpayer paid job. 

Of course, while New Zealand has Margaret Mutu, South Africa has Julius Malema.  Racist, calculating, hate filled authoritarians, who if given the chance would happily kill those who oppose them.   They both embrace political violence, they both should be treated with the contempt that fascists are typically treated.

Why appease a thug on Waitangi Day?

I don't need to write much about Waitangi Day, as Peter Cresswell has done such an excellent job of expressing most of my views on the day and the issues it raises.  Looking from afar it is remarkable how petty, narrow and constricting the views of those are who base their judgement on race and history, rather than achievement and ability.  The single biggest negative about New Zealand is the isolation from the world, from history and from being confronted first hand with the destructiveness of chauvinistic nationalism of the kind that is mainstream political thought in Maori circles.  

Take one simple point.  Where else in the free developed world would a thug of a woman, who is a convicted violent criminal, who assaulted a psychiatric patient in her own little house of horrors, would still be treated as someone with standing, status and be worthy of being associated with?  Titewhai Harawira is a vicious, vindictive, vile entity, who should be shunned by anyone with basic morals.  For what sort of person abuses and assaults psychiatric patients, particularly in a Maori unit which is meant to provide special care?

Tony Veitch has, rightly in my mind, been ostracised for his own violent behaviour.  He has paid his dues, and clearly has regrets, but will forever be tainted by his deeds.  Harawira by contrast, has paid her dues, but her deeds are never raised by the same people who excoriate Veitch. 

So why do feminists and those who claim to put Maori first give the time of day to a violent women who has no regrets about beating up some of the most vulnerable Maori when she had power?

What does that really say about their claims to "peace" and "non-violence"?