Category: Ideology

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The zero-sum logic of rightwing culture wars.

Many years ago a sister-in-law of mine and I were debating about gay marriage. I have no issue with it but she did. When I asked her what the problem was, she said something to the effect that “giving gays the right to marry diminishes the sanctity of my (straight) marriage.” I found that logic to be very odd. Why would gay folk marrying in any way take away from or diminish straight marriage? If anything it would reinforce the normative preeminence of marriage as an institution over common law partnerships of any orientation, and would give additional legal protection to both the couple and any children that they raise (especially when it comes to travel and foreign residence because some States, among other things, require people to be married for spousal benefits, work permits and child visas. Singapore and several Latin American countries have such requirements).

Over the years my sister-in-law mellowed on gay rights because of exposure to gay people in her wider family, at work and amongst friends. Good on her. But the flaw in her earlier logic has stuck with me and been reemphasised in my mind by the current wave of cultural wars unleashed, Russian invasion-style (and with Russia’s actual involvement) by Western right-wingers. The premise remains the same: granting rights to gays, transgendered, intersexuals, historically oppressed communities, linguistic and religious minorities, schoolchildren (when it comes to what they can read and see in class), etc. comes at the direct expense of someone else, particularly straight white religious adults. Universalizing human rights is seen as usurping the rights of parents, business owners, religious authorities, and in fact, the “natural” patriarchical, racial, sexual and other social hierarchies of previous eras. The “natural” order is seen to be under existential threat and hence all-out war must be waged against those who, consciously or not, adopt Gramsci’s concept of a “war of position” in order to infiltrate “traditional” social, economic and political institutions with subversive intent.

Which makes me remember that foot-binding was once part of the “natural” order in China, and beating of wives and children permissible in Latin America, the Middle East, Africa and Asia–to say nothing of much of the Anglo-Saxon world. Bullying very much remains a cultural trait in Aotearoa. Not all tradition is worth preserving.

Much is written about the role of fear in rightwing perspectives. Fear of the “other” specifically. But fear needs to be analytically disaggregated as a concept and social construct. That is to say, fear has its own logic, sometimes rational and sometimes not. What is feared is less important than why it is feared. What fear is rests on two things: uncertainty and a particular perspective on how costs and benefits are distributed. This involves basic notions of loss and gain, particularly who gains and who losses in any social interaction. It is perversely transactional in nature. For example, cuddling an alligator may make him friendly, Or not. How one weighs the balance of odds in that interaction is what determines whether they fear the ‘gator or not. On the other hand, those who go to war know that death is a very likely fate. They know that, they internalize that (because of military socialization), and they get on with the job.

Civil society does (or at least should) not operate that way. It is about the limits of communal tolerance, not the requirements of war. This makes the cultural war references all the more disingenuous and destructive because, quite frankly, one (granting rights to previously marginalized groups) is not like the other.

The type of analytic logic where one rejects the extension of rights to others is known as “zero-sum:” one actor’s gain comes in inverse proportion to another actor’s loss. Expansion of rights for some is seen as a loss of rights for others. Coexistence is impossible under those circumstances because one group wins directly at the expense of another. This is the root perspective underlying prejudice among those who are not stupid (with the idiots more susceptible to the mean-spirited manipulation of non-stupid bigots and authoritarians).

Continuing the game-theoretic angle, the reality is that rather than zero-sum, the likely outcome of the culture wars is either (on the positive side), even–sum (both sides neither win or lose), positive-sum (both sides win) or (on the negative side) negative-sum (both sides lose). Either the bigots abandon the zero sum logic and the rights franchise is expanded to marginal communities without discernable loss of rights to historically dominant groups, with potential benefits accruing to binary and non-binary people resulting from the exchange, or both sides lose as the culture wars deepen, become more divisive, leading to broad scale violence and social rupture as all sides begin to see the conflict as existential. To be sure, I would prefer to see even-sum or positive-sum outcomes prevail but truth be told, many of the transphobes and their rightwing fellow travelers and enablers already see the “struggle” as existential–or an opportunity to stir up contrived controversy.

The last point is worth noting. Some of the arguments against the extension of rights to marginalized groups and individuals indicate that those making them know that they are specious. Claiming that drag queens and transgender people (transsexuals and Democrats!) are pedophiles and “groomers” betrays a moral and ethical dishonesty or gross ignorance. Claiming that transgender people using female bathrooms are a sexual assault threat to biological females (aka females at birth) is grotesque given the gender orientation and self-identity of the non-binary individuals. It may be true that heterosexual male sexual predators have sometimes dressed as women in order to gain access to female-only facilities with evil intent, but the instances of this have been extremely rare and, even rarer yet, are the instances of transgender women using their non-binary status to commit sexual assaults on heterosexual women. Plus, the root problem of such exceptionally rare assaults are different. A heterosexual male posing as a female in order to commit sexual assaults on biological females in female-only spaces is not the same problem as transgender females assaulting other females. The motivations–a question of the mind rather than simply driven by biology–are different even if violence and coercion are the method. As any specialist on transgender violence will explain, the more common issue is one of violence against rather than perpetrated by transgender folk.

Then there is this. Given the percentage of people world wide who are genuinely transgender, the odds of them constituting a significant number of sexual predators anywhere is mathematically low even if all of them were of evil disposition. Which is clearly not the case. When and where transgender initiated violence occurs is a product of personal and social circumstance given the specific context in which a person is situated. Again, the confluence of circumstances that lead to a transgender person lurking in bathrooms or grooming children is exceptional and the arguments that they are common occurrences is risible.

Pablo and his first son in Rio de Janeiro during Carnaval, 1987. The poodle is a dude.

I am no expert on the subject, but believing that gender difference is defined purely by genitalia is reductio ad absurdem logic at its worse given the presence of non-gender type conforming (third sex) people throughout history. In fact, several non-Western cultures, including those in India and Polynesia, accept the existence of non-binary people and see them as a separate category rather than as either male or female. Their social roles are not those of males or females, and the culture accepts them for who they are. The history of these human beings has been largely non-violent. The trouble is that in Western societies issues of gender/sex have traditionally been treated as either/or rather than a socially acceptable inflection point on the continuum of human difference. The opprobrium historically assigned to transgender people in the West can therefore be seen as part of a larger pathology grounded in conservative Christian repression when it comes to sexuality and “proper” gender/sexual roles. That is weird. To put it vulgarly by paraphrasing the Tool song title, a “hooker with a penis” may be just that regardless of gender identification (thanks Maynard).

It seems to me that although transphobia is the prejudice d’jour, it follows a long history of bigotry that is marked by the zero-sum approach to social relations. It is simply an extension of earlier and repeated attempts to limit the rights of designated “others” who are seen, hypocritically or out of ignorance, as a threat to the “normal” way of life and social order.That this zero-sum perspective is shared and megaphoned by conservative churches, politicians, lobbying groups and media whose network connections cross international borders makes for a more dangerous and troubling future for those who believe in and have a preference for democracy, human rights and the benefits of egalitarian societies.

Then there is the issue of “wokeness.” In 25 years in academia and the subsequent years doing consulting, I have never once been bothered or infringed upon by “woke” anything. I say this even after having lost an academic job after false accusations of being racist by a foreign (female) student and her coterie of “progressive” supporters annoyed by my stance on some controversial international issues (like the Palestinian-Israeli conflict). Even after that, “wokeness” is simply not an impediment to me leading my life. Personal anecdote aside, I think I know the reason for this. I assume that being “woke” means being attentive to the needs and concerns of others, especially the traditionally oppressed, exploited, subordinated and marginalised. I assume that it means paying attention to one’s words and deeds so as to not cause psychological, emotional or physical harm to others. It means calling out and confronting dog whistling, gaslighting and overt racists, xenophobes, bullies and bigots. If I am correct about what it means to be “woke” then I have no reason to be concerned and instead can be counted in as a “woke” snowflake. And if it means pointing out the analytic flaws in the zero-sum logics of bigots (should the bigots try to be analytic rather than emotive in their reasoning), then I am waaaay woke. Shoot, I just might be a closet gay dude who has not consciously realised it yet! My wife sure is gonna be surprised when she finds out.

Also, if any side is behaving as (anti) woke snowflakes, it is the Right. If they watch their mouths and refrain from bleating hateful rhetoric, no one will “cancel” them. Instead, all they do is complain and whine about socialist/communist/liberal/progressive wokeness and cancel culture and the attack on (insert traditional values and “freedom” shibolleths here). They see everything as an assault on their social superiority, entitlements and privilege That includes the extension of rights to those they traditionally dominated. They are the ultimate “Karens.”

More on point, this is not about cancel culture and stifling free speech. People are merely denouncing hate-mongering and calling out arbitrary privileges assigned by class, race, birthplace or gender. Some of it may boisterous but much of it is justified and non-violent. More broadly, if one cannot understand that individual and collective rights come with responsibilities and that rights end when they infringe, deny or impede on those of others, then one is anything but democratic in social orientation, an ignoramus, or both. In fact, many of those pushing back at the extension of rights to previously excluded groups are outright authoritarian and socially hierarchical in perspective, be they racists, transphobes or Islamicists. Put it this way, if you believe that human society is akin to lobster society where the male with the largest claw gets the best feeding and mating grounds, then you need to go back to high school biology 101 and stop with the cross-species analogies. This is not about alpha and betas, predators and prey, hunters and gatherers and the “natural” social hierarchies. It is about fairness, equality and social justice.

The good news, if any, is that more and more of them are now out in the open, so they can be confronted more readily across many platforms and venues. The bad news is that they also have broad support, including from the institutions mentioned above.

In the end one either wants to see people treated equally so long as they obey basic and broadly shared social mores and principles, or you do not. As far as I can tell Drag Queens reading children’s stories in school and libraries is in line with the first view. Inciting and enabling hatred towards and threatening violence towards marginalized people is not.

This is not “just” about conforming to the gender identity and social roles that genitalia assigns us at birth. It is about much more. It is about who we are as human communities.

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Media Link: AVFA on protests in China and Iran.

This week in “A View from Afar” Selwyn Manning and I try to provide a conceptual/analytic backdrop to the protests in the PRC and Iran. The thrust is that although there are similarities as well as differences between them, each confrontation involves a strategic game between the protestors and regime elites, who in turn can be respectively divided into different camps based on their objectives and approaches (ideological versus material goals on the part of militants and moderates in the Opposition, reforms or repression on the part of soft-liners versus hard-liners in the regime). Hybrid strategies involving carrot and stick approaches and immediate versus longer-term objectives are also considered. The episode is here.

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Media Link: The Era of Restive Politics.

In the latest “A View from Afar” podcast Selwyn Manning and I explore what can be called the era of restive politics in national and international affairs. We review recent political dynamics in the US, UK, Brazil, Italy, Iran and the PRC to highlight that in the post-pandemic world, public disgruntlement, resentment and frustration has less to do with ideology and more to do with governments failing to deliver on, much less manage popular expectations of what the State should provide to the polity. The issue is one of competence and responsiveness rather than ideological predilection.

This is true for authoritarian regimes as well as liberal democracies (hence the choice of a small-N “most different” comparative survey of case studies), but the remedies are all too often offered by populist demagogues who see political opportunity in the restive moment. You can find the podcast here.

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Democratic compromise as the mutual second-best.

For the first ten years of my former academic career I wrote a considerable amount about post-authoritarian democratisation thanks to the mentors that introduced me to the subject and my personal interest in Argentina and the Southern Cone. I alternated this interest with writing about various security related topics like terrorism and comparative civil-military relations, with the natural overlap being that the move from dictatorship to democracy would of necessity entail a move away from state terrorism as practiced by the likes of the Argentine Junta and Pinochet’s regime in Chile and towards civil-military relations that were dominated by civilians, not murderous men in uniforms.

In recent times I have returned to these subjects with some friends and correspondents who share my interest in politics. The erosion of democracy in the US and elsewhere and the rise of national populism, rightwing extremism and various other forms of authoritarianism in places like Brazil, Hungary, Nicaragua, Serbia, Turkey, the Philippines, Venezuela and countries that experienced the “Arab Spring” in the early 2010s has brought the subject of what democracy is and is not back to the forefront of my thought.

Most recently a good friend and I, both Americans by birth but living abroad by choice, have traded views on the rise of Trumpism and the sad turn towards MAGAist politics on the part of the Republican Party. Two areas that emerged as major sources of concern were the GOP stacking of local and state governments with MAGA believers pursuant to a program of gerrymandering and voter suppression that effectively disenfranchises demographic groups considered to be opponents of MAGA policy objectives (say, urban African Americans in Southern states or white liberals in Midwestern states). School boards, country clerk offices, electoral commissions–all of these have been targeted by the GOP as priority areas, something that Steve Bannon consistently advocated more than ten years ago, and in the measure that they have been successful (and they have in many instances) they have guaranteed Republican majorities in those states and localities. That it turn reinforces MAGA dominance over political discourse and practice in those parts of the country.

The second, deeper problem is abandonment of the notion that contingent political and economic compromise is at the heart of the democratic social contract. That causes political competition to be seen in zero-sum terms and opponents as adversary “others” who must be defeated at all costs and hopefully forever. It is this shift that lies at the root of the GOP turn to MAGA and the local take-over strategy.

Here is what I wrote to my friend when we discussed the issue. As friends often do in order to make a point, I began mine with an anecdote (my comment is edited and paraphrased for clarity):

“Two observations. 1) When I lived in Tucson in the late 80s-early 90s Mormons used to try to stack school boards and PTAs by running numerous candidates for every school in the district (in my case, the Amphi district where my kids attended primary and secondary school). This allowed them to shape individual and district-wide school policy wherever they won a majority of seats, but even as minorities they were influential in shaping school direction on things like prayer, the pledge of allegiance etc. This locally-focused “bottom-up” political strategy of organising to elect partisan adherents into grassroots, small-town offices was adopted by the GOP in subsequent decades and became a core strategic tenet in the 2010s. Rather than solely focus on federal-level offices, the Republican National Committee (RNC) also worked hard to stack local political decks with (increasingly MAGA) partisan adherents who then worked in unison to guarantee Republican dominance of state and federal electoral processes in their respective jurisdictions. That has produced permanently Red (GOP) electoral outcomes in states like Oklahoma, Wyoming, and Arkansas.”

“But there is more to this process than the “stacking” strategy, and we might call that 2) democratic socialisation. As (my friend) might recall, I was a student of the great generation of “transitologists” of the late 1970s and early 1980s: Schmitter, O’Donnell, Przeworski (all on my Ph.D. committee), Elster, Garreton, Rouquie, Stepan, Linz, Bobbio, et.al. One of the major points that they made was that democracy was the result of what was known as the mutual second-best game: no one could gain everything that they wanted all of the time in a competitive democracy, so instead everyone pursued “second-best” strategies based on mutual contingent compromise that allowed them to achieve some of their objectives some of the time. This turns out to be a Pareto optimal solution in game-theoretic terms since no one can achieve better individual outcomes without hurting those of others (where each has the ability to do so), and as an extensive form game where preferences and outcomes change based on prior outcomes, it laid the foundation for a durable compromise between class and non-class actors and their political representatives (as agents of sectorial interests).” 

Of course, the democratic compromise only succeeds if it is respected and popular expectations are met with regard to it. If these are not met the compromise is broken, which paves the way for the imposition of zero-sum authoritarian solutions. That appears to be what has happened in, and to, the US.

“What the GOP stacking strategy has done, most negatively, is reject the notion of a political compromise (much less class compromise) grounded in mutual second best approaches to democratic competition. This is, to say the least, a profoundly authoritarian way of pursuing political interests and as such is inimical–and threatening–to democracy as a regime made up of institutions, norms and values. But it is where we are today, although I believe that the GOP may have taken a step too far in the dictatorial direction under Trump and will soon rue the day that it ever chose to go down the MAGA path because it has now become the province of sociopaths and charlatans.”

That is what has been lost in the US: the acceptance that democracy rests on a contingent economic and political compromise between the electorate and elites. Workers agree to accept capitalism in exchange for better wages, job security and living conditions, including educational opportunity and access to affordable housing, drinking water, transportation, power and the like. Elites agree to use a percentage of their pre-tax profits an/or increased corporate and individual taxation to provide the mass of wage-earners with the material conditions required for social peace. Regardless of partisan identity, governments mediate interests and administer the broad terms of the bargain.

That is a central feature. What brings this all together as a workable outcome over time is a regularly refreshed political bargain between agents of elites and workers in all of their guises–lobbies, unions, parties, non-profits, community organisations etc. They all have their specific interests that make for differences in priority and approaches to pursuing them. But they have a larger common interest in seeing the system work because it is the best guarantee that everyone comes away with something now and in the future. All political actors understand this and governments act accordingly.

Democracy may be transactional in practice but it is founded on a common understanding that the mutual-second best approach and contingent compromise are the best way to guarantee social peace. Needless to say, issues such as racism, homophobia, xenophobia and other instances of malicious “othering” are not reducible to game theoretic solutions, but the idea is to inculcate a polity with a political socialisation that places a premium on partisan and sectorial compromise and pursuit of mutual contingent consent as mainstays of both the political as well as social system. That in turn widens space for increased toleration of difference, horizontal solidarity networks between different groups of people, and inter-generational reproduction of political norms and value re-orientation focused on the mutual second best as the preferred collective outcome.

Needless to say this is just a distillation of what democracy is as a political form. It does not address the differences and relationship between procedural (electoral) and substantive (institutional, societal, economic) democracy. But is does reduce the concept to a fundamental core characteristic: contingent compromise.

The US is very far from this ideal at the moment, and even in places like Aotearoa understanding of these core concepts appears to have eroded considerably in recent years (perhaps as a result of the US influence on local political practice). In any event, rather than treat democracy as one means towards a desired partisan end, perhaps it is best for all to reflect on its intrinsic worth as the political aggregator of distinct and heterogenous material and ideological preferences in socially pluralistic societies.

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A Note of Caution.

The repeal of Roe vs Wade by the US Supreme Court is part of a broader “New Conservative” agenda financed by reactionary billionaires like Peter Thiel, Elon Mush, the Kochs and Murdochs (and others), organised by agitators like Steve Bannon and Rodger Stone and legally weaponised by Conservative (often Catholic) judges who are Federalist Society members. The agenda, as Clarence Thomas openly (but partially) stated, is to roll back the rights of women, ethnic and sexual minorities as part of an attempt to re-impose a heteronormative patriarchal Judeo-Christian social order in the US.

Worse, the influence of these forces radiates outwards from the US into places like NZ, where the rhetoric, tactics and funding of rightwing groups increasingly mirrors that of their US counterparts. Although NZ is not as institutionally fragile as the US, such foreign influences are corrosive of basic NZ social values because of their illiberal and inegalitarian beliefs. In fact, they are deliberately seditious in nature and subversive in intent. Thus, if we worry about the impact of PRC influence operations in Aotearoa, then we need to worry equally about these.

In fact, of the two types of foreign interference, the New Conservative threat is more immediate and prone to inciting anti-State and sectarian violence. Having now been established in NZ under the mantle of anti-vax/mask/mandate/”free speech” resistance, it is the 5th Column that needs the most scrutiny by our security authorities.

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Media Link: AVFA on Latin America.

In the latest episode of AVFA Selwyn Manning and I discuss the evolution of Latin American politics and macroeconomic policy since the 1970s as well as US-Latin American relations during that time period. We use recent elections and the 2022 Summit of the Americas as anchor points.

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A word on post-neoliberalism.

I recently read a critique of the market-oriented economic theory known as “neoliberalism” and decided to add some of my thoughts about it in a series of short messages on a social media platform dedicated to providing an outlet for short messaging. I have decided to expand upon those messages and provide a slightly more fleshed out appraisal here.

“Neoliberalism” has gone from being a monetarist theory first mentioned in academic circles about the primacy of finance capital in the pyramid of global capitalism to a school of economic thought based on that theory, to a type of economic policy (via the Washington consensus) promoted by international financial institutions to national governments, to a broad public policy framework grounded in privatisation, low taxation and reduction of public services, to a social philosophy based on reified individualism and decontextualised notions of freedom of choice. Instilled in two generations over the last 35-40 years, it has redefined notions of citizenship, collective and individual rights and responsibilities (and the relationship between them) in liberal democracies, either long-standing or those that emerged from authoritarian rule in the period 1980-2000.

That was Milton Friedman’s ultimate goal: to replace societies of rent-seekers under public sector macro-managing welfare states with a society of self-interested maximizers of opportunities in an environment marked by a greatly reduced state presence and unfettered competition in all social (economic, cultural, political) markets. It may not have been full Ayn Rand in ideological genesis but the social philosophy behind neoliberalism owes a considerable debt to it.

What emerged instead was societies increasingly marked by survivalist alienation rooted in feral capitalism tied to authoritarian-minded (or simply authoritarian) neo-populist politics that pay lip service to but do not provide for the common good–and which do not adhere to the original neoliberal concept in theory or in practice. Survivalist alienation is (however inadvertently) encouraged and compounded by a number of pre- and post-modern identifications and beliefs, including racism, xenophobia, homophobia and social media enabled conspiracy theories regarding the nature of governance and the proper (“traditional” versus non-traditional) social order. This produces what might be called social atomisation, a pathology whereby individuals retreat from horizontal solidarity networks and organisations (like unions and volunteer service and community agencies) in order to improve their material, political and/or cultural lot at the expense of the collective interest. As two sides of neoliberal society, survivalist alienation and social atomisation go hand-in-hand because one is the product of the other.

That is the reality that right-wingers refuse to acknowledge and which the Left must address if it wants to serve the public good. The social malaise that infects NZ and many other formally cohesive democratic societies is more ideological than anything else. It therefore must be treated as such (as the root cause) rather than as a product of the symptoms that it displays (such as gun violence and other anti-social behaviours tied to pathologies of income inequality such as child poverty and homelessness).

As is now clear to most, neoliberalism is dead in any of the permutations mentioned above. And yet NZ is one of the few remaining democratic countries where it is still given any credence. Whether it be out of wilful blindness or cynical opportunism, business elites and their political marionettes continue to blather about the efficiencies of the market even after the Covid pandemic has cruelly exposed the deficiencies and inequalities of global capitalism constructed on such things as “just in time production” and “debt leveraged financing” (when it comes to business practices) and “race to the bottom” when it comes wages (from a labour market perspective).

I shall end this brief by starting at the beginning by way of an anecdote. As I was trying to explain “trickle down” economic theory to an undergraduate class in political economy, a student shouted from the back seats of the lecture hall “from where I sit, it sure sounds more like the “piss on us” theory.

I could not argue with that view then and I can’t argue with it now. Except today things are much worse because the purine taint is not limited to an economic theory that has run its course, but is pervasive in the fabric of post-neoliberal societies. Time for a deep clean.

PS: For those with the inclination, here is something I wrote two decades ago on roughly the same theme but with a different angle. Unfortunately it is paywalled but the first page is open and will allow readers a sense of where I was going with it.

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Media Link: AVFA on the Open Source Intelligence War.

I have been busy with other projects so have not been posting as much as I would like. Hence the turn to linking to episodes from this season ‘s “A View from Afar” podcast with Selwyn Manning (this is season 3, episode 8). In the month since the Russians invaded Ukraine we have dedicated our shows to various aspects of the war. We continue that theme this week by using as a “hook” the news that New Zealand is sending 7 signals intelligence specialists to London and Brussels to assist NATO with its efforts to supply Ukraine with actionable real time signals and technical intelligence in its fight against the invaders. We take that a step further by discussing the advent of open source intelligence collection and analysis as not only the work of private commercial ventures and interested individuals and scholars, but as a crowd sourcing effort that is in tis case being encouraged and channeled by the Ukrainian government and military to help tip the conflict scales in its favour.

We also discuss the geopolitical reasons why NZ decided to make the move when it arguably has no dog directly involved in the fight. It turns out that it does.

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Random Retweets: Pandemic mitigation.

Introduction.

I have recently seen a trend whereby people turn their twitter ruminations into op eds and even semi-scholarly essays such as those featured on Spinoff, Patreon or The Conversation. It makes sense to develop ideas from threads and maximise publication opportunities in the process, especially for academics operating in a clickbait environment that has now crept into scholarly journals. I am not immune from the thread-to-essay temptation, although I have tended to do that on my work page and stick to subjects more pertinent to my work because the twitter account I use is a business rather than personal one.

With that in mind and because I have not posted here for a while, I thought it opportune to edit and repurpose some twitter thoughts that I have shared on the subject of what might be called the security politics of Covid mitigation in New Zealand. Below I have selected, cut and pasted some salient edited tweets along that analytic line.

Security aspects of pandemic politics.

There are traditional national security threats like armed physical attack by external/internal enemies. There are non-traditional national security threats like rising sea levels and disasters. Anti-vaxxers are a non-traditional national security threat that must be confronted.

Social media is where state and non-state actors (criminal organisations, extremist groups) link with local agitators in order to combine resources for common purpose. Viral dis-/misinformation and influence campaigns designed to socially destabilise and politically undermine public faith in and support for liberal democracies like NZ are an example of such hand-in-glove collaboration. If left unchecked it can lead to mass public disorder even when seemingly disorganised (e.g. by using “leaderless resistance” tactics). This growing “intermestic” or “glocal” threat needs to be prioritised by the NZ intel community because otherwise social cohesion is at risk. On-line seditious saboteurs must be identified, uncovered and confronted ASAP. That includes “outing” the foreign-local nexus, to include state and non-state actor connections.

If people are going to complain about Chinese influence operations in NZ, then they would do good to complain about US alt-Right/QAnon influence operations in NZ as well. Especially when the latter is manifested in the streets as anti-vac/anti-mask protests. The difference between them? PRC influence operations attempt to alter the NZ political system from within. US alt-Right/QAnon influence operations seek to subvert it from without. Both are authoritarian threats to NZ’s liberal democracy.

In the war against a mutating virus initially of foreign origin NZ has a 5th column: anti-vax/maskers, religious charlatans, Deep State and other conspiracy theorists, economic maximisers, venal/opportunistic politicians, disinformation peddlers and various selfish/stupid jerks. Their subversion of a remarkably effective pandemic mitigation effort should be repudiated and sanctioned as strongly as the law permits. Zero tolerance of what are basically traitors to the community is now a practical necessity (along with a 90% vaccination rate). Plus, as a US-NZ dual citizen who had his NZ citizenship application opposed by some hater, I would like to know who let in the rightwing Yank nutters now fomenting unrest over masks/vaxes/lockdowns/mandates etc. They clearly do not meet the good character test.

A counter-terrorism axiom is that the more remote the chances of achieving an ideological goal, the more heinous will be the terrorist act. Anti-vax and conspiracy theorists using Nazi/holocaust analogies to subvert democratic pandemic mitigation strategies are akin to that.

Long-term community well-being requires commitment to collective responsibility and acceptance of individual inconvenience in the face of a serious public health threat. It is part of the democratic social contract and should not be usurped for partisan or personal gain. Elephant in the room: when cultural mores contradict and undermine public health scientific advice but for political reasons cannot be identified as such. If true, partisan-focused approaches to Covid is not just an Opposition sin. The virus does not see culture or tradition. Anti-vax/mask views are no excuse to violate public health orders. Likewise economic interest, leisure pursuits, religious or secular beliefs no matter how deeply held. Ergo, cultural practice cannot override the public good. Collective responsibility is a democratic obligation.

Those that set the terms of debate tend to win the debate. In politics, those that frame the narrative on a subject, tend to win the debates about it. By announcing a “Freedom Day” the govt has conceded the debate about pandemic mitigation. The issue is not about human freedom. It is about managing public health risk in pursuit of the common good. Using “freedom” rhetoric injects ideology into what should be an objective debate about prudent lockdown levels given uneven vaccination rates, compliance concerns, mental health and economic issues. Bad move.