Category: National identity

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The beginning of the end of an error

There were no winners in Kim Hill’s interview with Don Brash this morning. Not Kim, and not Don, not Guyon Espiner’s unflinching use of te reo on Morning Report, and certainly not the people of Aotearoa. Pākehā liberals wanted the bloodsport spectacle of their champion vanquishing the doddering spectre of our reactionary past, and Pākehā right-wingers craved the sweet outrage of Hill’s rudeness and dismissive scorn towards people like them. Māori people mostly were just dismayed at Brash getting a platform to debate the value of their existence, again. Everyone except for Māori got what they wanted, but nobody got anything more.

In a way, this morning was a last gasp of credence for the notion that debate is possible with people who are oblivious to evidence. Kim got in her zingers, ably skewering Brash’s incoherence and inconsistency, but there’s nothing new there. All the evidence was as incidental as it was anecdotal. We were treated to discourses on the population density of Māori in proximity to kindergartens, based on nothing at all. Concerns about the use of te reo on RNZ cannibalising the audience of Māori language radio and TV stations, without any reference to what those flaxroots practitioners of te reo want. And discourses about actual cannibalism and the stone-age pre-settlement society, where listeners were asked to accept the claim that the deliverance of the Māori from their horrid existence was worth any price, up to and including their cultural erasure. Nobody who has given even modest consideration to these topics could have learned anything or changed their views this morning.

The discussion mocked the very rationality it sought to demonstrate, because it was all about feelings: Brash’s feelings of alienation from his country and his time, and Hill’s need to defend her employer and her worldview. Centred around Pākehā feelings, with no regard given to what Māori felt, or for their agency, it was merely the latest in two hundred years of discussions about Māori, without Māori.

It was a question of evidence that brought the interview to an end, though. Brash finally went one small step too far, with the claim that the Māori are not the indigenous people of Aotearoa, but merely its second-most-recent invaders. This notion has been debunked for almost a hundred years, since Skinner’s work on the Moriori in the 1920s, and there was enough scholarship done on it through the 20th Century that reliance on these claims in the 21st is a straightforward flag that whatever is going on here, it’s not an evidence-based discussion. There was nowhere left for Kim Hill to go. Nobody can debunk arguments advanced with such disregard for reality.

So she shut it down. But better than shutting it down would have been not entertaining it in the first place — which is, by and large, what Māori seem to have wanted. The error of this interview was not merely giving Brash a platform, but its objectification of Māori, the idea that their right to existence on their own terms was a matter for debate. It was an exercise in discursive theatre, a ritual sacrifice performed to appease the savage gods of fair-minded middlebrow liberalism, in the hope that rational discourse will deliver us into salvation. The sacrificers — yes, Kim Hill was one of them — were Pākehā, and inevitably, the sacrificees were Māori.

I was in the crowd for this sacrifice. Loath as I am to continue focusing on Pākehā feelings, I have to say: my only remaining feeling is the horror of being responsible for all this. Not only for today’s sacrifice, but the small sliver of the past that is my contribution to what got us here. We Pākehā need to take care of our own embarrassments, it should not fall to Māori to do that. So we need to stop treating the right to Māori existence on their own terms as conditional on our goodwill, and start treating it as a fact of life. Which, in the letter and spirit of Te Tiriti o Waitangi, is what it is. It’s not hard to do. When people want to debate the legitimacy of te reo Māori in public, here’s a simple response: “Like the right of Māori people’s physical existence, the right of Māori people to cultural existence is not a matter for debate.” We have, in polite society at least, stopped talking about “maoris”. We have stopped mocking haka, waiata, and karakia, and even people like Brash have stopped mocking te reo, making honest attempts at decent pronunciation and using what kupu they know in ordinary speech. We can stop treating the existence of Māori as debatable, too, and it’s about time we did.

L

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Letters from America, take eleven: Secular rituals and the commercialization of everything.

Thanksgiving Weekend is ending here in Boston. For the first time in 15 years I spent it in the US with family and friends. It struck me that Thanksgiving is one of the few remaining symbols of common values left in the US. Independence Day, Christmas, New Years and Super Bowl Sunday all have broad appeal, but only Thanksgiving has the single unifying thread of family to keep it above partisan, religious, ethnic, racial and assorted other divisive tendencies within US society.

Buchanan family Thanksgiving table in The Barn, Holliston, MA.. Photo courtesy Kathy LaCroix Buchanan

Not that all believe Thanksgiving to be controversy-free. Plenty of indigenous people believe that the Pilgrims were complicit in the subjugation and expulsion of eastern tribes from their ancestral lands. The Pilgrims, we may recall, were 40 religious refugees (“Separatists” or “Saints”) who were among the 102 passengers from England who landed first at what became known as Provincetown (on Cape Cod), then Plymouth, Massachusetts (on the mainland) on November 11, 1620 after crossing the Atlantic from the southern English port of Plymouth on the Dutch-made merchant (“fluyt’) ship Mayflower. Originally intending to settle on the Hudson River where an earlier European settlement was already in place, the Pilgrims were thwarted by bad weather and sailing conditions and decided to seek shelter further East. Armed with a grant from the London Company and Crown for the exchange of goods for religious autonomy and self-governance, the Saints/Pilgrims and their fellow travelers were decimated by illness and harsh winter conditions, with only half surviving until the next winter.

Conventional history has it that the Pilgrims arrived in peace and interacted amicably with the native Wampanoag and their sub-tribes (mostly grouped as Alonquian peoples). They also established the Mayflower Compact as the governing framework for the new colony, something that guaranteed all male colonialist participation in collective decision-making and which is considered to be one of the foundations of US democracy. It was in this context that the first shared meal with the local Pokanoket tribe was held in 1621, something that has passed into folklore as Thanksgiving. That meal followed on the heels of the Wampanoag-Pilgrim Peace treaty of April 1, 1621, which bound the settlers and all Wampanoag tribes together against other tribes (such as the Mohawk and Mohegan).

Critical interpretations paint a less rosy picture, noting prior conflict between earlier European settlers and Eastern tribes, with the first shared meal being less an act of cross-cultural friendship than a forced terms of settlement ceremony by which the Pilgrims began a divide-and-conquer process against the indigenous people. Whatever the intent of that breaking of bread, and admitting that colonization did result in the loss of land and displacement of the indigenous majority over the next centuries, “Thanksgiving Day” entered into US mythology as a moment to pause in order to give thanks for the blessings received and ties that bind.

Fast forward to today and one can see that the divide and conquer process is now being used on the settler colonizers in an extremely effective way, yet one that is different to that used on the original indigenous inhabitants. The instrument of division is called “commercialization” and it employs retail therapy as a form of community dismemberment.

For the last decade consumer non-durable retailers have pushed the day after Thanksgiving as “Black Friday,” not so much because it is a deadly day to be avoided but because it is a day for so-called “black” sales of retail goods: everyone gets a heavy discount on whiteware, electronics, toys,clothes and other merchandise so long as they are able to get their hands on the discounted goods. This causes thousands of commodity fetishistic numbskulls to line up 24 hours in advance of opening at assorted malls and other shopping venues in the hope of snagging a 20 dollar 60 inch TV and whatever else is within grasp amongst the grappling hordes. This has caused crushes, riots and a few deaths over the years, but the urge to shop on Black Friday is now reified in the media and popular culture to the extent that the original point of Thanksgiving–to give thanks for family and the benefits at hand–has been replaced by the urge to engage in competitive shopping. This no joke: on Black Friday the retail zombies literally fight each other over bins of discounted goods less than a day after the day of thanks. The media cover the crowded malls and traffic chaos as if they were national celebrations (or disasters, depending on your point of view), with person-in-the-street interviews suggesting that for many the importance of the weekend is the sales, not in spending time with family.

Although the day after Thanksgiving Thursday is not a statutory holiday, it has traditionally been treated as the middle of a long family weekend. Football has been added to the mix, with a range of college “rivalry” games and professional football contests serving as backdrops to the reunions. In recent years it has morphed into Black Friday, which in turn has also become a weekend affair culminating in Cyber Monday: the day in which telecommunications devices are fire-sold, especially via on-line retailers. In fact, on-line sales are rapidly approaching in-store sales, which has prompted shopping outlets such as malls to turn the Thanksgiving weekend into a sales event masquerading as a cultural moment, but without the historical linkage back to 1620. Today it is all about pumpkins, autumn colors, pilgrims and turkeys as caricatures rather than historical legacies, and the vibe is about using Thanksgiving as an icon in order to sell an infinite array of product. Fathers and sons can bond over ride-on lawn mowers and ratchet sets as they undertake autumn outdoor chores; moms and daughters can get their pumpkin baking mojo going together with the latest Martha Stewart oven accessory line. Granddads and grandmas can hug the little ones as they fiddle the consoles of their Pilgrim-themed electronic games.

The commercialization frenzy brought on by Black Friday has not only eclipsed the meaning of Thanksgiving but is in fact just the start of a month-long sales push leading towards Christmas, which in turn is followed by its own returns-and-exchanges day (Boxing Day). The entire month between the two holidays is an orgy of conspicuous consumption and brand tie-ins (to the military, football, Santa Claus and whatever else can entice a purchase). Whatever the spirit of togetherness fostered by the communal offering of thanks in late November, the ensuing four weeks is an exercise is materialist self-gratification.

This extends to petty thieves. The advent of on-line shopping has led to a proliferation of so-called package thefts, whereby thieves follow delivery vehicles around and steal packages from front doorsteps. The distinctive packaging used by Amazon is particularly irresistible to the low-lifes, but the general trend is to let others do the shopping and treat doorsteps deliveries as an invitation to help oneself to the surprises that they contain. Let here be no doubt about it: there is a country-wide epidemic of this type of theft, something that is a microcosmic distillation of how the spirit of Thanksgiving is well and truly gone.

Therein lies the tale. What wars and internal political divisions could not do (even Trump was silent on Thanksgiving Day!), the consumerist mentality and grotesque commercialization of everything has done. It has further broken many of the horizontal solidarity ties that once held communities together and promoted a form of nihilist alienation that is abetted and deepened by the advent of social media and individual telecommunication devices. The result is a society of self-gratifying materialists unconcerned with and unencumbered by the responsibilities of civic engagement.

There are just 2700 Wampanoag left today and they are dependent, as is the case with so many tribes, on gambling for economic sustenance. Things might have been different had they discovered that the best way to undermine the Mayflower Compact and its historical sequels was to push commodities on the white man rather than share a meal and foster community with him.

PS: Here is the RadioLive interview counterpart to this post. It begins with Thanksgiving, then wanders into a range of other subjects: http://www.radiolive.co.nz/home/audio/2017/11/-thanksgiving-is-being-degraded-in-the-states—-paul-buchanan.html

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Letters from America, take eight: on the fear of “good negro government.”

One notable aspect of contemporary US politics is the re-emergence of so-called culture wars. Orchestrated by Steve Bannon, assorted alt-Right platforms and Murdoch media outlets in response to what could be called the de-WASP (White Anglo Saxon Protestant)-ification of US society, the conflict is centered on symbols and messaging. The regression into appeals to tradition, “culture” and “values” (read: white privilege) is a modern version backlash against what author and sociologist W.E.B. Du Bois (1868-1963) called “good Negro government” after the Reconstruction Era in US history (1863-1877). The theme that today’s culture wars hark to the backlash against “good Negro government”  has been picked up by the writer Ta Nehisi Coates in his latest book “We Were Eight Years in Power,” where he argues that Trump’s electoral victory in 2016 was in large part due to white voters fears that Barack Obama had conclusively proved that people of color could run the federal government competently and that whites could no longer claim that colored people were ill-suited, emotionally, tempermentally, intellectually and culturally, to govern. It is one thing to have “good” Negros portrayed as equals on TV shows. It is quite another for them to actually wield power over whites.

Du Bois outlined his thoughts on “good Negro government” by watching the sequels to post Civil War reconstruction in the South, in South Carolina in particular. After the civil war US authorities mandated a period of social reconstruction in the defeated Confederacy in which free slaves were, by federal mandate, integrated into municipal and state governments and other social institutions. This forced intervention was designed to lay the foundations of a more egalitarian Southern society, and in many instances free Negros took up managerial positions in a variety of public and private agencies. However, after Reconstruction and federal government intervention ended (along with the withdrawal of federal troops), Southern states set about undoing the social changes that it had wrought. In 1895 South Carolina held a state constitutional convention in which most of the gains made by blacks were reversed and they were legally reduced to second class citizens prohibited from holding political offices and purged from public and private bureaucracies. This was also the time when the Klu Klux Klan was founded (as an extrajudicial enforcement arm of the socially revanchist South), the period of building monuments to heroes of the Confederacy was begun and the foundations of Jim Crow were laid.

For Du Bois, this backlash demonstrated that what White Southerners feared most was not a “bad Negro government” rife with incompetence and corruption, something that was already evident in pre-war Southern white governments. Instead, the greatest fear of Southern whites was of “good Negro government” that did the things that only whites were purportedly capable of doing due to their supposedly superior attributes. To that was added the battlefield record of black Union troops, who Southerners thought would be cowards and run from battle but who instead proved to be very competent soldiers, and the fact that instead of rioting, raping and pillaging once they were freed, former slaves went about peacefully rebuilding the South without major problems of their own (in fact, the majority of violence during the Reconstruction was white-on-black as white Southerners resisted treating recently freed slaves as equals).

This combination of factors destroyed the myth of white supremacy that Southerners clung to, so legislative reforms such as the 1895 South Carolina constitution were enacted in order to restore and enshrine the “proper” racial hierarchy under slave-free conditions. In effect, although unable to return to slavery, post-reconstruction legal reforms that restricted the citizenship and human rights of free slaves amounted to an early American version of apartheid, the origins of which were rooted in the fear of usurpation of white privilege.

Coates sees the Trump phenomenon as a repetition of the fear of “good Negro government.” The election of Barack Obama and the success of his administration in the face of disloyal opposition by Congressional Republicans and the Right-wing media was a nightmare for white (mostly working-class male) social revanchists who had been forced to suppress their racism and bigotry since the 1960s, when the Civil Right Act (1964), opposition to the Vietnam War and the adoption of anti-status quo and “countercultural” lifestyles upended traditional hierarchies. In the ensuing 40 years the white wage labouring classes have seen their social status eroded along with their jobs vis a vis competitors, most of them people of colour, emanating from home as well as abroad.

Objective explanations for white working class decline offer no relief to those suffering within it. It is bad enough for them to have to compete on US wages with undocumented immigrants and foreign wage slaves. It is particularly bad for them to have to compete with robotics and other aspects of computer generated productive automation. They have to find explanation for their plight in something other than the inevitable progression of US capitalism in a globalised system of production, communication and exchange. For the white demographic in decline, the answer to their plight lies in no fault of their own under conditions of capitalist competition, but in the social changes occuring corollary to it. That is, the explanation for white decline has to be socio-cultural rather than structurally capitalist in nature, specifically seen in the decline of WASP “values” and emergence of non-WASP perspectives as dominant influences in contemporary US society.

In that light the election of Barack  Obama to the presidency and his subsequent success at mastering the art of governance compounded white social revanchist fears by promoting and celebrating Hispanics, Asians, gays and other minorities in leadership roles in government, business, academia and communities, and by openly embracing minority cultures as part of the mainstream of US society.

Steve Bannon has seized on this to lead the cultural charge in support of “tradition” and against “unAmerican” values, which are now open code words for a return to white supremacy. He and his political acolytes have been successful in orchestrating a pushback that has prompted a regression in US social development, with a white backlash against the gains made by minorities of all persuasions now growing stronger than in the previous three decades. The cultural wars are between an ascendant multicultural, multi-ethnic, poly-religious yet increasingly secular, pro-choice, pro-gun control, pacifist, sexually diverse and egalitarian-minded, “keep your hands off unless invited,” post-modern demographic with a rationalist and normatively relative global perspective, on the one hand, and a monocultural, white dominant, Judeo (but mostly) Christian, heterosexist, patriarchical, sexually aggressive hands -on, pro-gun, militarist, anti-choice, anti-science, industrial, xenophobic, normatively absolutist and economically insular demographic on the other. For the moment, the struggle is even but the numbers do not lie: given current and projected birth rates, the Bannon target demographic is in decline.

The last time there was a cultural clash in the US anywhere similar in scope was in the mid-60s. Until the early 60s the US was run in the image that Bannon and Trump supporters now hark back to: Dad at a good paying manufacturing job that allowed him to own his own home, Mom happily tending to the domestic front, both regularly attending a Christian church with 2.2 kids and a car in every garage (or, for those who may remember such things, basically operating as Ozzie and Harriet of 1950s TV fame).

But the 1964 Civil Rights Act, opposition to the Vietnam war and counter-cultural lifestyles pushed by rock music broke the consensus on the national myth and prompted a major ideological struggle. In that instance, progressive forces won over the rednecks and defenders of tradition. Now the struggle is being repeated but is sparked, as it were, from the other side–conservative whites are pushing back against the progressive secularization and egalitarianism of US society, as exemplified by Barack Obama and his good Negro government. The champion of these social revanchists is Trump, but it is Bannon who is the puppeteer.

There is a popular saying in the US these days: “Stay in your lane.” It is taken from car culture and references highway traffic dynamics. But it has a subtext of implicit or threatened road rage and it is in fact a substitute for “know your place.”  “Stay in your lane” is now used widely to address stroppy females, uppity Negros, recalcitrant children, surly teens, overly camp gays or butchy lesbians–basically any minority individual or community that dares to challenge WASP conventional wisdom about social hierarchy. For Steve Bannon, who has been doing the rounds of talk shows and conservative conventions this past week, it is all about getting the usurpers of white privilege to either get back into their traditionally prescribed roles or return to hiding.

Bannon believes that his 20-25 percent of the electoral base is homogenous, scared and united through social and corporate media. It is a short term vision, but given the uncertain shadow of the future it is possible that short term political gains based on a socially revanchist ideology could seep into the broader electoral fabric. Whatever their antipathy towards Trump aand the GOP, his opponents are heterogeneous, hopeful and yet fractious and divided. The erosion of horizontal solidarities in an age of ideological individualism is abetted and pushed by adavances in telecommunications technology–the same technology that social revanchists use so effectively.  Bannon has already invited Democrats to continue to play the identity politics game (and there is a lesson for New Zealand here), because that allows him to successfully impose the weight of his demographic against those aligned against it. The Bernie Sanders/versus Hillary Clinton campaigns show one end of the “liberal” internecine division in the US; the feminist arguments about the #metoo hashtag show another. There are many more sources of liberal/progressive cleavage, and in Bannon’s eyes they spell “Achilles Heel.”

The success of the cultural wars pushback is concerning. The Right-wing (including alt-Right) media, both corporate and social, have very much influenced the discourse with their attacks on the Obama legacy (him being “weak” in foreign affairs etc.) and in their support for Trump’s demeanour and his dismantling of that legacy via Executive Orders. The impact is real. Things that one would have thought were done and dusted years ago–arguments about gender differences as they apply to employment and wages, racial differences as they apply to law and order, whether being native born as opposed to foreign born should be a criterion for security clearances, are homosexuals trustworthy with kids, what constitutes patriotism, etc.–are now back in the public domain in a measure not seen in decades.

All of which is to say that things in the US are pretty tetchy at the moment, and the possibility of physical conflict between those who embrace “good Negro government” and those who fear it are quite real.

Let us not think that this is exclusively a US problem. Be it in the “I told you so” comments of white South Africans or Zimbabweans about the bad Negro governments that followed the abolition of white supremacy in those countries, or in the similar comments about poor governance of black-ruled cities like Detroit or the District of Columbia in the US, or those who point to problems with aboriginal self-governance in the Northern Territory, there are many who find comfort in black failure and find threats in black success. That is true for some quarters in Aotearoa, where the possibility of “good Maori government” or “good Pasifika government” is dismissed out of hand not so much because of their outright impossibility due to some instrinsic traits of those involved, but because of Pakeha fear that they could do no worse, and perhaps even better than Pakeha dominated government.

Let’s remember this if there is pushback against the notion of “good Negro government” in New Zealand.

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A tacit admission of decline.

In international relations theory, there is one standard that is commonly used to differentiate between superpowers and great powers. Superpowers intervene in the international system in order to advance systemic interests. That intervention can maintain or alter a balance of power or systemic status quo, but the point of  the move is to tinker with the system as a whole, something that is not done out of pure self-interest but in pursuit of something bigger or long-term in nature.

For their part, great powers intervene in the international system in order to pursue national interests. They do not have the capacity nor the desire to pursue systemic objectives outside of immediate national concerns.

Lesser powers can not make systemic changes but instead are subject to the actions of great powers and superpowers and the systemic effects of those actions.

I mention this as a prelude to a comment about the US position in the international system and Trump’s foreign policy actions to date. It has been clear for some time that the US is in decline. Once a pole in the bipolar balance of power that marked the Cold War, then the unipolar hegemon in the post-Cold War era when notions of the “American Century” and “Pax Americana” prevailed in US policy circles, the US has since 9/11 and the invasion of Iraq been forced to deal with the rise of new and old powers when saddled with all of the hallmarks of domestic decline and yet remaining committed to a policy of perpetual war against non-state as well as state actors (although the form that conflict takes varies depending on the opponent and the nature of the battle space in which conflict occurs). Whereas once the US pushed liberal internationalism as a systemic virtue where international norms, regulations, law and institutions were seen as the foundations of a stable and peaceful world order, in the last decade or so the US has seen itself over-extended militarily in fruitless wars of convenience or opportunity that have eroded its international reputation and influence while its home front is rendered by decay and increased social division. Barack Obama tried to stem the adverse tide but a viciously disloyal political and media opposition undermined him at home and abroad.

No US politician can say, much less get elected or re-elected on the idea that the US is in decline and is no longer the first amongst equals in the international system. Barack Obama appeared to have understood the fact of US decline but could not admit it publicly. To this day US commentators, politicians and most of the general public believe or at least pay lip serve to the notion that the US remains an exceptional country, as the so-called “shining house on the hill” to which all other nations look for leadership as well as its role as the world policeman. They talk about defending freedom and American values as if those truly are the basis for US military interventions abroad and an increasingly coercive approach to ideological, ethnic, economic and cultural differences at home.

Enter Donald Trump, but with a twist. Trump also genuflects at the alter of American Exceptionalism. But his “America First” message, with its neo-islolationist, nationalist, monocultural and xenophobic undertones, is actually a tacit admission that the US is in decline. That is interesting because Trump was anything but tacit on the campaign trail when lamenting the state of the Union. Now, as president, he changed his tune and behaves as if the US as a nation-state is equivalent to himself in that it can buy, bully or negotiate its way to getting whatever it wants from others. That is where he is wrong, and his actions demonstrate otherwise.

By pulling out of the Trans-Pacific Partnership Agreement (TPPA) and Paris Climate Accords, refusing to endorse NATO’s notion of collective defense, demanding that other nations pay more for US “protection” (as if it was a Mafia racket), deriding international institutions and regional organisations, rejecting international law (such as those prohibiting the use of torture), threatening firms with retaliatory penalties if they do not invest more in the US and dismantling years of cross-border environmental and corporate regulatory frameworks in the supposed interest of creating US jobs, Trump has tacitly admitted that the US is no longer a super power that can manage the international system in its preferred image and in fact can no longer do anything more than what a great power in decline can do–pursue its interests at the expense of all others in order to try and arrest the slide.

It is too late for that. As one meme put it, “Trump is cancelling Netflix so that he can give more jobs to Blockbuster.” The decline of the US is not just a reversible economic phenomenon. It is ideological, political, moral and ethical in scope. It is institutional as well as material in nature. The very character of the US is in crisis, where a history of idealism and virtue has met its match in a culture of excess, greed and venality. Solidarity and an egalitarian ethos have given way to opportunism and survivalist alienation.

The US decline is also a product of advancing technologies in an age of globalised production, communications, consumption and exchange. It exists in a context where other nations no longer look to the US first for support on many fronts, and in which competitors have grasped the fact of American decline and moved to capitalise on it. It may not be exactly Rome before the Fall, but the US is in many ways starting to resemble the USSR in decline–all military muscle but with no heart, dead eyes and a silly orange comb over.

The good news for the US is that it can work well as a great power if it understands that is what it has become. The Bush 43 administration tried to reassert US supremacy with its foreign adventurism and only succeeded in accelerating its (albeit unrecognised) decline. Now that its diminution is in full sway, the US needs to address its internal contradictions, something that perhaps requires a (however temporary) retreat from systemic tinkering and intervention. This could be a good thing because international systems theory posits that unipolar systems are inherently unstable whereas multipolar systems with 3, 5 or 7 great powers balancing each other on specific strategic issues and geopolitical fronts are more stable over the long term. With the US backing away from international commitments and systemic engagement, it may be a moment for other great power aspirants to fully shine. Theoretically, that could work out for the better.

Practically speaking and whether it works out for the better or not, multipolarity is the where the international system is headed. The current moment is one of international systemic transition, and the fact is that conflict is the systems re-equilibrator under conditions of semi- or restricted anarchy (in which adherence to some international institutions and norms is paralleled by non-adhernce or respect for others). Absent uniform and effective enforcement authority, states decide which norms to follow and which to violate until such a time a new consensus is achieved on the contours and rules of the emerging international system. When universal norms are not uniformly followed, that is when conflicts occur. We are in such a moment.

Admit it or not, under Trump the US is at this transitional moment retreating into its shell and away from its superpower pretensions. For rising and resurgent powers, this is a window of opportunity that can lead to systemic realignment. And at least for the time being, for many around the world having the US out of their lives is not a bad thing.

One thing is certain: the decline of the US as a superpower may not be acknowledged but it is real.

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Where to draw the line?

Here are some thoughts for readers.

It is reported that former US Sen Scott Brown (R-MA) has been nominated by the Trump administration to be US ambassador to New Zealand. Besides a record that includes being a centrefold model, party to a sexual harassment lawsuit, and an undistinguished US Senator after a career in local politics in his home state, Mr. Brown is on record as saying that he supports the use of water boarding and other forms of torture. This is of particular note because Mr. Brown is a lawyer who served in the Massachusetts National Guard as a Judge Advocate General’s (JAG) officer, that is, as part of the Army legal system. He should therefore presumably be familiar with Jus in Bello, Jus ad Bellum and other international conventions that, among other things, prohibit the use of torture in war and peacetime.

NZ is a signatory to the Geneva Convention, which prohibits torture (as a war crime). It also supports the International Court of Justice, which prosecutes war crimes and crimes against humanity (which include torture).

Every country has the right to refuse to accept the credentials of foreign ambassador-designates.

So the question is: as a responsible member of the international community and a strong supporter of the rule of international law, should NZ refuse to accept Scott Brown as the incoming US ambassador? Or should it adopt a policy of diplomatic necessity and cast a blind eye on Mr. Brown’s support for state-sanctioned criminal acts in order to curry favour with the Trump administration?

And, as a sidebar: Inspector General of Security and Intelligence Cheryl Gwyn is currently undertaking a lengthy investigation into whether NZ, via the SIS and/or NZDF, was involved in the extraordinary rendition and black site programs run by the US under the Bush 43 administration (which involved the extrajudicial kidnapping and secret detention without charge of suspected Islamicists, several of whom wound up dead as a result of their treatment while in captivity). These  programs included the use of water boarding and other forms of torture as supposed interrogation techniques at the US military prison in Guantanamo Bay (Camp Xray) as well as a network of black sites around the world (not all of whom have been identified yet and which it is possible Ms. Gwyn’s investigation might shed light on). Given this background, will the decision on Mr. Brown’s acceptability as the US ambassador be indicative of what we can expect from the government when it comes to her findings?

I would love to hear your opinions.

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Darkness at heart.

Lets consider a hypothetical scenario.

A group of women appear to be well on their way to intoxication at a polite venue on an island known to cater to the affluent. They are not caucasian. A well-heeled older white male patron observes them and decides, perhaps after a few tipples of his own, to take it upon himself to caution them about the perils of drinking and driving in an area that has a heavy police presence over the holidays. He assumes that they are not locals.

His unsolicited advice is not welcome and he is told by one of the women, a 23 year old, that as local born and indigenous to boot, she “can do what she pleases” (according to his account).

His response, according to her, is to say that she needs to acknowledge that it “is also a white people’s island.” He says that it was just joking banter.

My questions at this point are this: even if she was being drunk and dismissive, of all the things he could have said, why that particular line? Could he not have replied in a myriad other ways, such as by telling her that her behaviour was drawing unwanted attention? Was he trying to say that the rule of law applies to everyone regardless of origin, but that the law is made by white folk? Even more to the point, why did he feel the need to go over and caution them? Is he in the habit of approaching strange women in public venues and giving them the benefit of his unsolicited advice? If so, why?

In any event, in the real world the young woman hits social media with her displeasure and the incident becomes a media frenzy. Various celebrities weigh in to defend the old guy, leaning on his good deeds for sport and various charitable contributions. Others are not so charitable.

The scenario gets stickier because he uses as a PR spokesperson a well-known reactionary woman who, in response to the furore over this remarks, at first says that the 23 year old is too fair skinned to have been the subject of racism and then says that she has never heard of the term “casual racism” until today.

The Race Relations Commissioner, herself of disputed background when it comes to issues of racial awareness, at first says that the old white gent is not a racist but then backtracks and introduces the term casual racism that the PR spokeswoman had previously never heard of. The term is certainly not new but it seems that the PR woman travels in insulated circles.

The questions that arise at this point are: seriously, the old white guy uses an even more clueless old white woman with a rightwing track record to defend him against charges of “casual” racism? And she then decides to use the 23 year old’s skin tone as a defense against the charge of racism (because the young woman is light skinned)? And in 2017 she claims to not know what “casual” racism is (perhaps because she casually is one)?

As for the Race Relations Commissioner–was she conflating her personal and official views when she made either or both of her statements?

Anyway, like I said, this is just a hypothetical scenario about race, gender and generational difference referencing current events in a post-truth age.

in a weird way, it reminds me of another (not so) old guy getting into some strife because of his penchant for serial hair-pulling of (sometimes very) young women in public venues or at events. He too claimed that his actions were just playful, joking physical banter that was misconstrued by one recipient of his attentions (and to be fair, none of his other instances of hair pulling were even noted, much less protested until a waitress complained). According to his many defenders, he was not a sexist or a fetishistic creep.

I guess offence is taken in the eye of the beholder, but in both cases the offence was taken after an older white male in a position of power decided to unilaterally approach and engage younger women in ways that were unwanted. In each case the older male felt entitled, or privileged, to initiate contact with a younger woman without first ascertaining whether that contact was welcome, and continued the contact after it became apparent that it was not. That others defended their actions as, at worst “misunderstandings,” speaks to a number of things.

What could they be and why, in 2017, should they be?

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Many waka, one star to guide them: The Maori Party as a vehicle for Maori politics

When I started posting on this blog it was not my intent to do a party by party round up of NZ Politics (I originally wanted to focus on my areas of specialty in Asia, The Middle East and military matters) but once I started I found myself compelled to continue. I do want to look at the media and the body public a bit later but this post is the last in this vein until something interesting arises in the NZ political sandpit*.

This post has taken a while to write, mostly because there was not much to actually write about without straying into territory that was a lot deeper than I wished to go (something Chris Trotter noted recently in the media) but also because the subject in question, the Maori Party, has not been around as long as most of the other political parties and as such does not have as much of a history that people might want to read about in a blog post such as this.

But things have taken a turn recently and there has been a spate of activity within the party and the subsequent media focus, so suddenly there has been a lot more material to work with which means that a post I was putting off can now be completed.

To begin the recent outburst of media activity seems to relate to the party gearing up for the election in 2017 with the olive branch being extended to Hone Harawira and Mana, the Maori King saying he would not vote Labour and the party refusing to support Helen Clark’s bid for UN secretary general.

Whose behind all this seems to be Tukoroirangi (Tuku) Morgan, through his election as the president of the party. Morgan was previously an adviser to the Maori King (which goes a long way to explaining why the King might suddenly bag Labour in his speech) and his recent comments in the media about rebuilding the party and winning back all seven Maori electorate seats from Labour fit in nicely with the current tone of the messages the party is sending.
All of this is a clear signal that Labour won’t be able to count on the support of the Maori Party come the next election (something which John Key has welcomed) and that the party wishes to re-build the bridges with Harawira (something which Key has not welcomed) and that that the losses of Pita Sharples and Tariana Turia in leadership have not been made good with the addition of Tu Ururoa Flavell or Marama Fox.

And part of the problem with the party is leadership. Flavell and Fox have not really filled the shoes left by Sharples and Turia (at least not yet) and it looks like the task has fallen on Morgan’s shoulders to do the strategic thinking for them. It’s not that Fox and Flavell are doing a bad job steering the party’s ship but for a party becalmed in the polls and electorate there has to be more than a steady as she goes approach on the tiller**.

Currently the party has two MPs in parliament by virtue of Flavell winning the Maori electorate seat of Waiariki and bringing Fox in with him as a list MP. All of the six remaining Maori electorate seats are currently in Labour hands.

In the polls, the party has languished around the 1% mark for so long that they are now in the same position as Peter Dunne and United Future; reliant on a single seat in marginal circumstances for access to parliament.

Policy wise the party can claim to have had some successes with Whanau Ora programme and related funding aspects and while there have been some minor successes in respect to their other policy planks (health especially but also in housing, employment and family violence) these have yet to translate into either the general or Maori electorates, as increases in their polling.

Another problem is that there have been nearly a dozen different vehicles for Maori politics in the last 45 years. From Labour in the 80s (until the fallout over the economic reforms), to NZ First in 96 (when the scooped all Maori electorate seats), to the various splinter parties that formed out of the Tight Five when they left NZ First to a range of others (including representation in ACT and National (although how genuine these were is questionable)) which makes the Maori Party just the current vehicle in a long list of vehicles for representing Maori in Parliament.

So at this time Morgan’s actions to beef the party up are definitely needed but have yet to show any fruit.

Nothing seems to have come out of their overtures to Mana (and given Hone Harawira’s dislike of National and the Maori party’s alliance with them as well as the internal squabbles which lead to him leaving and forming Mana (now dead in the polls after its bizarre alliance with Kim Dotcom) it seems that the band will not be getting back together soon.

The attacks on Labour also may yet backfire given that the majority of the Maori electorate seems to prefer Labour to the Maori Party at this time and how much influence the Maori King has is not currently clear. Perhaps in time his words will have an effect but the issue may be less the message and more the medium (the King) as in other countries, royalty usually tries to appear neutral or apolitical for good reason (that being that once you choose sides its somewhat hard to reverse position and if your horse does not win, then you no longer have friends in the big house).

So 10 out of 10 to Morgan for taking action but minus several million*** for not thinking things through because the real issue, which seems to have dogged the Maori party is somewhat the same as the situation into which they have put the King; that being a partisan one.

The formation of the Maori Party was in direct relation to Labour’s Foreshore and Seabed Legislation in the mid 2000’s and the party remained in opposition until National took power where it decided to throw in its lot with them. This lead to the party getting into government (a definite success) and the previously mentioned policy successes but at the cost of playing the partisan card.

In the case of the other political parties such partisan antics are normal and can be suspended when there is general common ground (the recent security and intelligence legislation is a good example) but since the Maori party is formed around a defined racial and not political core this has issues.

As the parties own goals/kuapapa state, the project of the party is to represent all Maori and to respect all parties but in these circumstances, by coming out swinging at Labour, they have done just the opposite. This is not likely to resonate well with any Maori who have voted Labour (or Green or even NZ First) in either the Maori or general electorates.

And with 16% of the population identifying as Maori and the party’s own 1% polling this means that there are more people this message will drive away than appeal to.

The party’s siding with National has never sat well with many people and Sharples and Turia have defended it in the past by pointing to the successes they achieved only by being in parliament, something which I agree with, but by playing such a partisan position now and signalling no future co-operation with Labour they have (whether they believe it or not) just shifted the party out of the middle and well towards the right.

Now there is no valid argument for saying that National is anti-Maori but it would be hard to defend the range of National government policies which have had negative outcomes for Maori in both the current and previous National Governments.

Conversely there is no real argument to say that Labour is pro-Maori but the biggest bone of contention between Labour and Maori seems to be the previously mentioned foreshore and seabed issue and the biggest reservoir of angst over that seems to be the Maori party itself rather than the Maori electorate.

In short Tuku “underpants” Morgan may have just cut the Maori Party’s throat in a well-meaning but ultimately suicidal plan to bring the party back to life. The party currently lives on Flavells single seat alone and I would bet my bottom dollar that Labour will be campaigning hard in that electorate in 2017 to remove it from him seeing that there is no room for compromise in the other camp.

So come the 2017 election we may see the Maori Party waka run aground on rocks that were on the chart but ignored due to hubris or bad captaining. The problem being that in and of itself the party was one of the better vehicles for bringing Maori issues into parliament than many of the others. The star to which they all steer is always the same but the vehicles do not seem to be able to complete the voyage.

*-knowing my luck probably sooner rather than later.

**-Yes I was trying to pack in as many nautical metaphors as possible.

***-Zaphod Beeblebrox in Hitchhikers Guide to the Galaxy

 

 

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No Hard Feelings?

Sources in the US Navy have revealed that it will send an Arleigh Burke class guided missile destroyer to the RNZN 75th anniversary celebrations in November. The details of the participating ship have been sent to the New Zealand government but have not yet been released. However, I have it on good information that the ship will likely be the USS William P. Lawrence (DDG110). It is part of Pacific based Destroyer Squadron 21 and home ported at Naval Station San Diego. It is a relatively new ship, having been launched in 2009, christened in 2010 and entered into service in 2013.

Arleigh Burke class destroyers are gas turbine propelled and under peacetime conditions carry no nuclear munitions. So whether it is the USS Lawrence or a sister ship, the requirement that the visiting US grey hull be neither nuclear propelled or armed will have been met.

If indeed it is the ship being sent, the USS Lawrence has an interesting recent history. In May 2016 it participated in the freedom of navigation exercises the US Navy conducted in and around the Fiery Cross Reef in the disputed territories of the South China Sea that China has been building a reclaimed island upon. It has also conducted anti-poaching patrols and fisheries inspections in the Western Pacific in conjunction with local and regional fisheries agencies as well as the US Coast Guard, and undertook a recent port of call in Suva, Fiji. It most recently participated in the 30-nation Rim of the Pacific (RIMPAC) exercises off of Hawai’i. In its present deployment it serves as something akin to a regional USN “guard ship” for the Southwestern Pacific. It even has its own Facebook page.

Readers will know that I publicly suggested that the US send the USS Mercy, a hospital ship home ported at Pearl Harbour. My reasoning was that the hospital ship could symbolise the humanitarian side of US naval operations (something that is a core mission of the RNZN) and could even do stop-overs in island states on the way to and from Auckland in order to offer check ups and exams, vaccinations and other medical assistance to disadvantaged Pacifika populations. Sending a hospital ship would be good PR for the US Navy and would also help defuse some of the opposition to the visit because it would look pretty silly for an activist flotilla to try and block an unarmed humanitarian vessel when other nation’s gunships received no such hostile welcome.

But no. That would be too much to ask of the US Navy. Instead, what they are sending is a ship of the destroyer class that succeeded the class of which the USS Buchanan (DDG-14) was part. In 1985 the USS Buchanan had pretty much the same role that the USS Lawrence does today. So after all of these years of acrimony, the US Navy has decided to send NZ the same, updated version of the boat that it tried to send in 1985.

Symbolism, much?

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It’s not a Housing Crisis it’s a Housing Hernia: And both John Key and Andrew Little have one!

Yes I am flogging this dead horse again except that its an all new flog, we are flogging a different part of the horse and the horse might just not be dead yet!

Well it had to happen and last week it did, the first difference of opinion between Labour and the Greens happened since their cosy little MOU in May. And what was the disagreement over? Not surprisingly it was housing!

But we are not calling it a housing crisis anymore, that term is too controversial, too running down the road with your head on fire, so instead we are now calling it the Housing Hernia.

I had a hernia once. I got it after five hours shaking my behind on a sweaty dance floor and then walking, dripping in sweat, out into the chill of a Singaporean pre-dawn. It was not a smart move. First I got a hacking cough, then it got worse, finally it got nasty. The cough became painful, very painful every time I sneezed, which was a lot. I had contracted tropical pneumonia.

Overnight I was transformed into a low budget Michael Jackson impersonator by the fact that every time I sneezed I grabbed my crotch and screamed. This entertained my friends and co-workers no end at first but since I couldn’t do the dance moves or sing Billie Jean it soon became tiresome.

Sensing a serious problem I made haste to my local Singaporean doctor, a hardworking gentleman who served the massive HDB (Housing Development Board) block next to where I lived. He was quick, he was efficient and after hearing my plight and testing for himself by pressing the affected area (eliciting a strangled scream from me) he pronounced me the proud father of a hernia.

“A hernia, you mean like what rugby players get?” I asked (forgetting that Singaporeans don’t play rugby and my own experiences of who might get a hernia was severely limited). “Yes” he said in that voice doctors have for patients who ask stupid questions. “So what do I do?” I asked. The doctor looked at me and said “you can have surgery to treat it or leave it as it is and risk a rupture” in the same way a waiter might give the options for desert (lemon tart or chocolate cake? The correct answer is cake!). Needless to say I chose surgery!

So off I went to see the specialist, who has two plastic gold lions outside his office (a common sight outside offices in Singapore) which denoted the wealth and taste of the occupant inside. Thankfully he was a skilled doctor and thanks to the magic of health insurance (the only expats in Singapore without it are the stupid ones) I was booked in and ready to have the little bugger removed.

I won’t bore you with the gory details but suffice it to say the operating room looked like an extremely clean, white tiled, mechanics bay (complete with a rack of shiny, stainless steel tools which looked like they could pull the wheel nuts off a F1 racer in 2.6 seconds) AND that the anesthetist was late because, and I swear I am not making this up, he was playing golf!

So I lay on the wheeled stretcher, listening to the heart monitor, attached to my thumb, beeping and made a game of trying to slow my heart rate down, which correspondingly made the beeping decrease but every time I looked at the “tool rack” on the wall the beeping suddenly shot back up.

Finally all and sundry were present, I was given a shot in the arm, and asked to count to 10. I made it to five.

When I woke up I was on a stretcher in the hall and there was a pain where the hernia had been residing along with a big bandage. I hobbled out of the hospital, helped by my wife, into a taxi and home to recover.

It took a week of walking round painfully but after that the pain was gone, I had a scar to show where the doctor had cut me open and put in a plastic mesh over the hernia (which prevented it from popping out/rupturing) and its never bothered me since despite continuing to do martial arts and all manner of things which might have “ruptured” me, had I not done something about it.

Now the point of this story is to illustrate that “hernia” is a much better term to describe the housing situation in New Zealand (with its slow building (pun intended) series of issues which lead to said hernia); that the process of dealing with the wee beastie at no point required me to behave as if my head was on fire and that if left unchecked will most likely lead to a “rupture”.

In New Zealand the housing hernia is at what we might call the “Michael Jackson” stage of the process with sudden painful outbursts before all, temporarily, returns to “normal” and the growing realization that something is seriously wrong.

In deciding what to do with it appears that the Greens, or perhaps just Metiria Turei in an unscripted outburst, have opted for surgery in the form of cutting house prices to around $350, 000, while Labour, justifiably upset at being caught on the hoof by the statement but still in denial about the issue, have decided to continue with pretending that they might have a chance at appearing on Stars in Their Eyes (fat chance once you see this guy).

But as Jo Moir points out in the media, the split between the two parties clearly reflects each’s voter/generational differences with the Greens supported more by younger renters and Labour by older home owners. Of course such splits are not total but it does seem to reflect the basic demographics of the situation.

And she is not the only one to pick up on this, as media commentator Johnny Moore, found out recently when he wrote a piece attacking (at least partially in jest) the NZ Baby Boomers for making their own lives comfortable at the expense of future generations.

The response was predictable and somewhat correct in that he was eviscerated for creating a generational generalization which while overly broad in its sweep by blaming the Me Generation, also missed the fact that it’s not just boomers who are buying up houses in Godzone or that the problem is also due to political inaction by successive governments. None the less he got the parameters of the problem right.

But the best articulation of the hernia goes to Pencilsword with his masterful cartoon which is the most succinct articulation of the divide growing in NZ, I highly recommend his work.

And gap is what the issue is and if the numbers in Pencilsword’s cartoon are even remotely correct then we have the making of a generational split in NZ that may never be bridged unless something very drastic is done, like reducing house prices to an average of $350,000.

Because, as he so cleverly puts it, if you don’t own a home you have to rent and rents go up at the same market rates as house prices go up (so their owners can service their massive mortgages) yet wages ARE NOT going up or keeping pace with the rapid rise of house prices so if you rent your ability to pay rent is reduced until you either have to move to somewhere cheaper (say a garage, a car or Australia) or you get a nice large pay rise like MPs get (because we all get those don’t we?).

And this is why, despite the not adhering to the terms of the MOU by just letting fly to the media without warning Labour in advance, the Greens (or just Metiria Turei) have thrown the problem into sharp light by proposing a solution which while painful is probably necessary to prevent the likely rupture if NZ keeps on ignoring the problem and then shrieking and reeling in pain every time the housing market painfully shoots up another $3000.

For the homeowners in NZ (some of whom are Me Generation boomers) they just want this issue to go away, and the media for a long while has been compliant (possibly because they are also of said generation) by not bringing it up.

But for the renters (some of whom are Generation X (like myself) and Y’s) the problem is not going to go away, it’s getting more and more painful as rent gobbles more and more of ones pay packet at the expense of everything else and nary without a decent pay rise on the horizon (unless you move to Australia).

I note that in Christchurch where I live, rents have recently stabilized by new housing coming on stream but rents are still high and those that I know who own more than one home have reported grumbling by tenants at the high rents to the point of even asking for a reduction.

So the schizophrenic standoff continues with John Key and National, and now Andrew Little and Labour, in denial while bedazzling their white socks and glove while the upsetting, and painful solution is being discussed by the Greens (who knows what Winston thinks of this matter?).

And again the hernia analogy works here, yes getting the problem fixed before the rupture occurs, by correcting market prices, is going to hurt for some people, but there are ways to bring things down without setting ones hair on fire and the result if left is very very obvious because ALL bubbles burst/overheated markets correct in time and when house prices are jumping at $3000 a week I think we can all agree that the market is booming but it’s not going to last.

The beggar at this banquet of home ownership is anyone who can’t afford the massive sums, let alone the deposit, for a house in one of New Zealand’s major cities or towns and who is going to get continually squeezed by rising rents until something has to give.

And the rupture, if/when, it comes will be broadly along generational lines, as declining levels of home ownership do mostly align with the ages of people, resulting in a generational explosion of non-home ownership, frustration and rage at being denied a shot at the Kiwi Dream (the Quarter Acre Pavalova Paradise) and political behaviors which while not Trumpian in their levels could lead to something/someone in office for which they will be later blamed for (ironically) while the true guilty parties will have either passed on or be living comfortably retired in their mortgage free homes.

Of course the simple argument is that Labour (and the Greens) are just representing their respective electorates and that Andrew Little can’t afford to take any action which might leave the Labour faithful with a house worth less than their mortgage but if that’s the case then Andrew Little better get used to Labours current polling because they will have to squabble with the ever popular John Key and National for the declining share of voters who have their own home while the Greens and NZ First continue to gain as they speak for the increasing numbers of those who can’t make the mortgage nut.

So if this little split between Labour and the Greens is real then its more than just the Honeymoon being over, kiss goodbye the champagne and lingerie for good as this difference is unlikely to go away with just some whispered sweet nothings and a box of chocolates. To heal this divide is going to require one party or the other to give some serious ground and there is no indication that either side will be doing that. So as Moir notes someone will be “sleeping on the couch for the foreseeable future”.

But if this is politics, policy or pragmatism it’s rapidly becoming irrelevant and the housing hernia will continue to cause pain in New Zealand until the market “ruptures” or pigs need clearance to land at airports.

Finally I add this little bit of piece of gossip as it came to me from two unrelated sources and while probably in the realm of speculative fiction is not beyond the pale of possibility.

Said rumor being that the reason why National is thinking about an early election next year (July 2017 instead of November 2017) is because they know the market is going to crash soon and want to be out of power so that Labour gets the blame much like Obama got blamed for GFC which was happily brewed up while GW was on watch (but who is going to let facts get in the way of a good ol session of political point scoring).

I am not quite sold on this, yet, as it requires National to have foreknowledge of the coming crash and be willing to give up all the perks of being in government for the minor political points accrued from Nyah Nyahing Labor while it struggles with the housing hernia blowing an O-ring and writhing around in pain like its head is on fire.

But what could change my mind about this is if our ever smiling PM was to be considering dropping out of politics for whatever reason as then Nationals chances of making a fourth term are slim to zero as none of the haggard, bloated visages in cabinet  is going to have the same mojo as Key when it comes to leading the party, winning over the populace or avoiding the deluge of knives aimed at their back.

In such a situation then I would fully expect National to cut their losses by running through as much of their political program as possible between now and polling day before taking the hit and leaving Labour with the inevitable mess and them free to play the blame game.

John Key made his money as a market speculator and the housing market has all the hallmarks of a speculators market (rising bubble prices, external third parties, owning more than one house etc) so if anyone in cabinet has an inkling of what’s coming it will be him and its clear he wants to leave a legacy (see the flag debacle) so all the more better to get out before the proverbial explodes all over the fan and leaves whoever is in government with a mess than won’t wash out. He can then at least claim it was Andrew Little’s fault and criticize government inaction from the opposition benches.

There is a reason why NZ got state housing in the 30s and it was due to similar circumstances like we are getting today (low home ownership and predatory landlords) so there is a historical precedent for dealing with this. If not State Houses then something for modern times which has the same effect of getting people into homes (I wont even get into why home ownership is important for a modern state/democracy today but there is a wealth of work on the death of the middle class and the goal of neo-liberal markets to sweep away any obstacles to all wealth being consolidated in the hands of a greedy few for anyone with time to read up on it).

So to end, back to my hernia story. It was clear that at some point I would have to make a decision and take action, leaving it off in the hope of it going away would only prolong the agony and the odds of it magically remaining in equilibrium and not rupturing were very low.

So the choice is really between action now under painful but controlled circumstances or emergency surgery later BUT with much more pain and a nasty generational scar that won’t heal over. The latest Labour/Greens spat may heal over until the election but the Michael Jackson impersonations won’t soon go away and Generation Rent might sound like a good musical story but I wouldn’t want to be in it.