Cogito, ergo sum. I think, therefore I am. (René Descartes, mathematician and philosopher,1599-1650)
Showing posts with label racism. Show all posts
Showing posts with label racism. Show all posts

Monday, 23 September 2019

Fiji, Rugby World Cup and Racism on Facebook

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Yesterday's Facebook comment by Nilesh Lal and those that follow say much about today's Fiji. The racism sucks but many Taukei are  just as disgusted as Nilesh, and that promises well for the future — if only they would speak up, and if some politicians would cease to play racial football in their mini-World Cup. -- ACW

Nilesh Lal
Every Fijian, regardless of race, is passionate about our national sporting teams.

What is extremely disappointing is that every time an Indo-Fijian makes a comment or offers his opinion about our national rugby team, s/he is cut short by some rabid racists on facebook who subject them to a whole lot of racist abuse. I have been told to "stick to soccer" at least two times in the past two days. In recent times, I have seen that Indo-Fijians have been supporting the national rugby teams more than they follow the national football team.

Tuesday, 16 July 2019

"Just a Bit Racist" and My Story of "Little Black Sambo"

My first book.  pn468
I look forward also to a time when beautiful stories like "The Story of Little Black Sambo" can be told again without anyone taking offence for being described Black.  When we see beautiful families for what they are, beautiful and Black.
                                           ♥
I was "just a bit" disappointed with the two episodes of "Just a Bit Racist" on Sunday's TV.  I'm sure the programme did some good in helping us to face our prejudices but I think it could have done much more.

I can see where the producers were coming from. They didn't want it too "heavy" in case they turned viewers off. No one likes being preached at.  The programme had to be entertaining and humorous,  so serious issues shouldn't be shown too seriously. Modern audiences, we're told,  have limited attention spans and they expect to be entertained.  But.

Obviously,  you can't go directly up to someone and ask: are you a racist.  Most, obviously, will say no or just tell you to shove off.  A more nuanced indirect approach will show a different story. Many of us have unconscious biases. Some 74% of those asked directly in a survey said they had no bias against people of colour (Great news!)  but only 24% showed no bias when asked indirectly (Not so good!)

That's one piece of information I got out of the programme. What people say is not always what they think or how they act. Though I think we all know that. Another was in the first episode. When people in street interviews were asked to rank the amounts spent annually on defence and education (or was it health?) and the total amount Maori had been compensated for land taken, almost no one got it right. I can't remember the exact figures but the former were over $4 billion each for one year and the latter $2 billion for all time.  I would have joined those who were wrong: the correct answer is so unbelievable.

Sunday, 16 June 2019

How to Deconstruct Racism, One Headline at a Time

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In this TED Talk American writer, comedian, commentator, and co-founder of the  the Black political blog Jack and Jill Politics, Baratunde Thurston explores the phenomenon of white Americans calling the police on black Americans who have committed the crimes of ... eating, walking or generally "living while black." 

In this profound, thought-provoking and often hilarious talk, he reveals the power of language to change stories of trauma into stories of healing -- while challenging us all to level up.   READ AND/OR LISTEN

Saturday, 13 April 2019

What Stanford Lawyers Say about White Nationalism

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Stanford University located south of San Francisco is one of America's leading teaching and research institutions Its  Stanford Law Review has "dual goals: to publish a journal of worth to lawyers and to provide an educational experience of value to students. Fortunately, these goals are complementary.

Sunday, 27 January 2019

First Nation Americans: the Appalling Record

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In 1869, as a way to end the violence instigated by encroaching white settlers upon Native American land in the west, President Ulysses S. Grant implemented his "Peace Policy".
"Let us have peace" had been his campaign slogan the previous year, and after his election, native people were forcefully confined to reservations where they would become "civilised".
To sidestep the abuse and corruption within the Government's Indian Bureau, Grant awarded contracts to religious groups to run reservation boarding schools. Those were eventually dominated by Catholic missionaries, who took native children from their parents and placed them in classrooms where they were taught to dress, speak and pray like white people.

Check out the full story from the NZ Herald Android App
http://nzh.tw/12195811


Tuesday, 15 January 2019

NZ Links and comments: Racism, Dodgy Employers, Don Brash Saga, Capital Gains Tax, Plastic Wrapping

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■ Not for the first time, some racist innuendo by New Plymouth Councillor Murray Chong. "If we all have to be made to sing the anthem in two languages, then the haka should be sung in two languages too."
https://www.newshub.co.nz/home/new-zealand/2019/01/new-plymouth-councillor-ashamed-to-sing-national-anthem-in-te-reo.html
■ As further cases of migrant worker exploitation hit the headlines, officials grapple with the extent of the problem. Laura Walters looks at what the Government is doing to try and stamp out this shameful issue.
https://www.newsroom.co.nz/2019/01/13/395714/immigration-ministers-warning-to-dodgy-employers

Wednesday, 9 January 2019

We Do Not Shed Our Skin: Why All Politics are Identity Politics - Golriz Ghahraman

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First published in The SpinOff* A "must" read for all concerned about human justice and true equality. --ACW.

In this edited version of her speech at the Hamilton Press Club last Friday, Green MP Golriz Ghahraman recounts her journey from a childhood in Iran to becoming the first refugee elected to the NZ parliament, and why identity is at the heart of democracy.


Being a Middle Eastern woman is a strangely over-burdened birthright, especially at this moment in global catastrophes. And especially to me, suddenly a politician.

Friday, 23 November 2018

Fiji Elections: Why the Opposition Bloggers say the Results are a Fraud


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Three main concerns have been expressed on the social media about the credibility of the election results. The question is, are they fraudulent? Have they been rigged?



Saturday, 10 November 2018

Our Racist Education System

Tuesday, 11 September 2018

Don Brash (Again), the Moriori myth and why it is still with us

[Now he says the haka glorifies domestic violence! Is this man real? And why on earth does  he get so much media coverage?  -- ACW]


Māori have found it hard to shake off myths and stereotypes.. Pn49

The Maori near extermination of the Chatham Islands Moriori was used to justify Pakeha killing Maori.

'Cunning, deceitful savages': 200 years of Maori bad press.



***
Firstly, the myth. You’ve heard it before. There were a pre-Māori people in New Zealand, called the Moriori. When Māori arrived in the country they set about obliterating these peaceful Moriori inhabitants until not a single Moriori remained alive.
This story is completely wrong. But it is astonishingly pervasive. You might have heard it referred to recently by a former leader of the National Party on our national broadcaster. The interviewer, Kim Hill, responded by exclaiming “for heaven’s sake!

If only Sir Michael King were here today” and drawing the interview to a close. I understand her exhaustion, but I wish she had taken the time to briefly explain her invocation of the late historian, because Don Brash is only one of many New Zealanders who are confused about this part of our past.
Let’s take it to bits.

Q.
Were there a pre-Māori people in New Zealand called the Moriori?
A. No. Moriori are a group based in the Chatham Islands / Rēkohu. Their ancestors came from East Polynesia, like Māori, and probably via Aotearoa. The recent archaelogical evidence shows that Moriori arrived in the Chatham Islands around 1500 – either from the Māori migration to Aotearoa (i.e., they were part of the original migration of Māori to Aotearoa, and left for the Chathams later) or, possibly, they came independently to the Chatham Islands from the same region as the Māori migration. On Rēkohu they developed a distinct language and culture.

Q. Were there a pre-Māori people, at all?
A. As far as the scientific evidence is concerned, there were no pre-Māori people. There is no substantial evidence of any sustained human presence in this land before the 13th century, and past then all the evidence is of a fairly homogenous group of people with Eastern Polynesian origins.

Q. Did Māori kill the Moriori?
A. In 1835 a group of about 900 Taranaki Māori (from Ngāti Mutunga and Ngāti Tama) sailed from Wellington to the Chathams, with the intention to make it their new home. They had recently been driven out of their own rohe during the Musket Wars. Shortly after they arrived they killed around 300 Moriori and enslaved the rest. So yes, some Māori did kill some Moriori, and the story is an awful one – but to attribute this to all Māori is wrong, and if you find yourself wanting to do it you should question your motives in doing so.

Q. Are there any Moriori left?
A. Yes. Moriori are a distinct and surviving kin group. Some still live in the Chathams, some live on mainland Aotearoa and overseas. Their genealogical heritage is now complex and intermingled, as with Māori and almost every other ethnic group on the planet.
So, on to another, and perhaps a bigger, question: why do so many people believe the Moriori were a pre-Māori people living in Aotearoa that were wiped out by Māori?

There are several answers to this question. The shortest one is that this story was 
taught as history in New Zealand schools for most of the twentieth century.

But this doesn’t fully explain the story’s pervasiveness. Plenty of incorrect things have been taught to Kiwi schoolchildren in the past, but few have lingered as long in the popular imagination as the Moriori myth. Parts of the story were disproved as early as the 1920s, and the whole narrative was meticulously debunked in David Simmons’ The Great New Zealand Myth, first published in 1976.

Why is it still around today?
The historian Kerry Howe has written about the misconceptions relating to first arrival in Aotearoa. His book The Quest for Originsshows how the Moriori myth arose in a period when Pākehā believed Māori were dying out. Howe argues that the Pākehā at that time had a desire to justify what they saw as the imminent extinction of Māori, and excuse themselves from blame for it. They did so using evolutionary arguments about some “races” being stronger than others. The story of the extinction of Moriori at the hands of Māori was another example of a “natural” process of a stronger race replacing a weaker one. It was a useful story for Pākehā, and so it stuck.
Today, with a thriving Māori culture all around us, the narrative has a different, though still qualitatively very similar use. It surfaces in the comments on news stories relating to Treaty settlements. It bubbles up in the stream of discontent about the increased use of Te Reo on the airwaves. It provides a convenient defence for Pākehā colonisation of New Zealand – or at least an argumentative strategy to silence Māori grievance about it. The strategy goes along the lines of: ‘Who are you to complain? You did it yourself.’
They didn’t, though. So as tempting as this myth seems to be to people like Don Brash, they should stop using it, and not only because Kim Hill will burn you. Just because it’s wrong. This is not an appeal against free speech. It is an appeal to use free speech that is true, instead of free speech that isn’t.

One last thing. 
Many Māori histories speak of a people before their arrival in Aotearoa, who were variously conquered, absorbed by marriage, or in some cases simply remained, and have descendents alive today.
I have no wish to trample on these traditions, but I do have a dear wish to deprive my fellow Pākehā of a racist narrative that has no Pākehā evidence behind it. If Pākehā want to use Māori traditions as evidence for their arguments, they can go and learn Te Reo me ōna tikanga in one of the many wonderful wānanga in this country, and find out the proper context of those histories first. The invitation is open to you, Dr. Brash.
***
The Policy Observatory, AUT. This was first printed on the Briefing Papers website: http://briefingpapers.co.nz/the-moriori-myth-and-why-its-still-with-us/The Moriori myth and why it’s still with us
By Keri Mills, The Policy Observatory, AUT. August 3, 2018. By Keri Mills.   Source: 
This was first printed on the 
Briefing Papers website:http://briefingpapers.co.nz/the-moriori-myth-and-why-its-still-with-us



Saturday, 25 August 2018

Spotting Racism

Further to our postings on the complexity and often unknowning nature of racism, Don Brash, Hobson's Pledge and other items, we have a further example in a Tallkback
Pn52
letter published in the NZ Listener, on August 25-31, page 72.

I'll start back-to-front, with a letter  a non-racist could have written on the same topic:
A no doubt well-meaning opinion was airing on RNZ National's Insight on July 29 that schools should be compulsorily teaching Te Reo. There may be good reasons for Maori and others who wish to to learn the language, but to impose it all school children is unacceptable.

A fair enough opinion.

Instead we had this:
A well-meaning but deluded minority was airing the outdated opinion on RNZ National's Insight on July 29 that schools should be compulsorily teaching te reo to preserve Maori culture and New Zealand history.

Time is moving on and Maori are a small minority of the population and rapidly growing smaller.

There may be no danger in minority groups clinging to cleansed versions of the past for nostalgic and sentimental reasons, but to impose it on everyone is unacceptable.

Don Boswell (Eastbourne, Lower Hutt)


Diagnosis: spotting the racism in the letter

"To preserve Maori culture". Is that the only reason? One could add, to help better pronunciation, knowledge of our place names and enjoyment from a better knowledge of another culture; to help us to better understand the world from a Maori perspective; to help foster better relations between Maori and Pakeha; to make our a better bi-cultural nation as we move towards being a multi-cultural one.

"... and  New Zealand history" . I'm not sure whether NZ's history or Maori within it. Either way, the Pakeha-cleansed version of our past is only now being written and acted upon, so now is a good time to learn.

"Time is moving on". He implies an inevitability about Maori and NZ, and implies those wishing to speak Te Reo are trying to turn the clock back.

"Maori are a small minority and ... growing smaller". 15% is not small and their number is growing. Their proportion of the total population is decreasing -- as is that of Pakeha -- largely due to immigration. In time, we will become a multi-cultural society. But let's make more effort to get biculturalism right first.

"No danger". A negative way of expressing something. Are there no positives or "minority groups" or to other New Zealanders?

"Clinging". = the futility of it all.

"Cleansed versions of the past". It is only now we are recognizing just how cleansed our history was.

for "Nostalgic and sentimental reasons". Patronising. Does does he know Maori reasons?

So, why is this racism? 
 I doubt Don Boswell, like Don Brash, thinks of himself as a racist, and like Brash he's probably quite civil to Maori as individuals (it's Maori as a group that gets him) -- not that there will be many Maori in Eastbourne. 

It is not because he opposes the teaching of Te Reo in schools, or because he thinks Te Reo is generally a waste of time. These are his personal opinions, and he's quite entitled to them, and to tell others what he thinks.

The racism is in the tone, the intolerance, the futility and barely-hidden ridicule of Te Reo -- and by implication, Maori as a group-- that permeate the letter. 

If body language can express racism, so can the choice of words and the tone of what is said or written. 

Look back to the letter that could have been written and then to the one that was. 

And don't say Maori should be able to take criticism. They should just laugh it off.  That's what a racist would say.
--ACW.

Friday, 24 August 2018

"Cultural differences are an asset not a problem"



This is what he said about Tauranga Pn48 

Massey University's Sociology professor Paul Spoonley is a well known commentator on race, ethnicity, immigration, regional growth (click on Tauranga comments, left) and related matters. 

He thinks New Zealanders face a nationwide challenge convincing people that cultural differences are an asset and not a problem. There are pockets where it's better and worse, but contact often helps.  Read what he has to say.

Thursday, 23 August 2018

It's not Ok ...


Pn44


To promote pornography, rape or incest
To promote domestic violence
To destroy the environment
To trap native birds

To bully or do nothing to stop it

To desecrate gravestones and the dead

To promote hatred of others on account of their appearance or manner, their sexuality, gender, race or religion

To knowingly spread false news

To grossly abuse free speech

For these things go against the underpinning  principles of our society

...  But it is OK to seek help
.

-- ACW.
______________________________________
With acknowledgement to the domestic violence campaigners.
http://www.areyouok.org.nz/

Sunday, 19 August 2018

Is Don Brash a Racist? Part II: Hobson's Pledge and all that

It is as well to remember that a relatively small number of Maori create the poor crime statistics. The overwhelming majority are not drug, alcohol, child or wife abusers. Many are successful in the arts, writing, entertainment, sports and in many areas of employment, making positive contributions to our society,  and many of these people -- if the  200,000  enrolment to vote on Maori roll  is any indication -- would not like to see the special provisions in the law removed. They represent about 70% of  Maori eligible to vote, and  they wish for a New Zealand and a Maori identity.


Reaction to his Orewa speech
Click to read. Pn36
Over recent years our race relations have seesawed up and down. Remarks from the likes of Mike Hosking  whose barely concealed racism and attacks on separatism haven't helped.  Neither has the dismissal of a charge made  against him to the Broadcasting Standards Authority. 

The BSA dismissed  the charge on the grounds that the "right to freedom of expression allowed individuals to express their opinion, even if it is unpopular or incorrect (sic!)". With which Don Brash would have approved.

Retiring Chief Justice Dame Sian Elias, on the other hand, is one of many who has warned of "civil disorder if New Zealand does not find a way of resolving the imbalance Maori and Pasifika suffer from in our justice system."  She is concerned with causes and consequences, not intent.

Don Brash and Hobson's Pledge have ignored these lessons from history which they say are no longer relevant and the consequences we see today that they say are none of their concern. One person has argued that Hobson's Pledge could be the support group "(threatened) the white, middle-class Kiwi man needs." Hum! 

But few things are black or white (no pun intended). Half truths often have some basis in fact, and a lot of appeal. Hobson's Pledge  say they have thousands of members and 91% of New Zealanders want one law for all. I'd certainly challenge the latter claim. 

Hobson's Choice claims there were no Treaty principles, nothing implying partnership or biculturalism, and the chiefs knew they were ceding sovereignty.1 This cannot be proved or disproved but most informed people think they are wrong. 

Denying partnership and bicultualism, they want all references to the Treaty removed from law and Maori boards, tribunals and the electoral seats  abolished. They deny Maori have any claim to coastal and fresh waters. They say compensation should only be paid on confiscated land; schools should not be bicultural, and any special assistance should be given on the basis of need not ethnicity. 

Such aims appear plausible only if you are un- or mis-informed, have a one-eyed view on the Treaty, deny the events that followed, and the present relations between Maori and Pakeha. 

They ignore the fact that the so-called Maori 'separatism' is taking nothing away from Pakeha. It is simply a method of delivery that gives Maori greater control over their own affairs. 

In considering the likely validity of argument we should ask who are these people who run Hobson's Pledge? What in their background and experience that says we should heed their argument?  Who are they?

The Hobson's Pledge Trust
Almost all have backgrounds in business ownership or management, one is an American who has been in NZ for ten years, one was a Rotorua Lakes councillor who opposed Te Arawa representation on the council,  two are writers who have written on Treaty issues for several years on such themes as "The Pakeha's treaty claims for equality", one is a university professor who claims present leniency (sic!) on Maori convicted for  crime will lead to more crime. Two were National Party politicians and one an unsuccessful candidate. It's most likely all vote National or Act.



Ten are men, four are women and one, Casey Costello, is the only Maori.  Of NgaPuhi, Irish/English descent she was a  police officer in South Auckland and is now a business owner.   
  • She thinks Maori should, and can, follow her example. Her hard work led to her success ("I can achieve anything if I am prepared to work"). 
  • No external intervention (Government restorative justice measures.-Ed.) can create equality of outcome. Again, hard work is the only way. 
  • Only Maori leaders benefit from the special legislation, gaining massive wealth and influence while accountable to no one, while Iwi wealth is withheld from the needy.
  • The poor Maori statistics show that 150 years of separatism have failed. 
  • Everything wrong is blamed on a distortion of history, useful in justifying the grievance industry.
  • Maori should stop complaining. Their ancestry is being used as an excuse for failure rather than as a motivation to succeed. 
The 'separatist' Kohanga Reo, Te Kura Kaupapa and Te Wananga o Aotearoa would agree with her final point.

It's not hard to see where she's coming from, and her  explanations and remedies will resonate with those of like mind, but they are too simple to explain complex causes or effects.

Good luck, Casey, and congratulations on your success, but many Maori would disagree, and not all can or would follow your road to success. This is what another Maori, Mihingarangi Forbes, had to say about Hobson's Pledge.

It is as well to remember that a relatively small number of Maori create the poor crime statistics. The overwhelming majority are not drug, alcohol, child or wife abusers. Many are successful in the arts, writing, entertainment, sports and in many areas of employment, making positive contributions to our society,  and many of these people -- if the 200,000  enrolment to vote on Maori roll is any indication -- would not like to see the special provisions in the law removed. They represent about 70% of  Maori eligible to vote, and  they wish for a New Zealand and a Maori identity. 

There goes for Hobson's PIedge claim that 91% support for their notion of equality. This is clearly not so among Maori.

Don Brash is a racist but ...
To conclude,I think Don Brash is a racist but of a special NZ kind that requires a new terminology. After all, he's well intended and well disposed towards Maori as individuals.

It's when Maori are considered as a group with a special place in NZ that he becomes obsessive and racist. His fixation with 'group Maori'  owes something to his failure to  put laws and events into the context of their time, totally ignoring past and present wrongs. He is concerned with intent, not with consequences. 

We may call him an unintended, non-consequential racist, or RUN for short. 

I'm sure he would say he is not a racist and one level  -- despite his advocacy of what some would call his anti-Maori policies --  he is not, hence my not calling him an outright racist.  But in popularising and spreading his truly divisive message he is creating a breeding ground for anti-Maori racism that is truly divisive and could become dangerous.

I close and rest my case with the  song Losing, written by Mike Donehey and others. You can listen to it here 
or keep on reading. 

See also notes and references after the song. The State Services Commission booklets are an excellent introduction to the Treaty.

Lord Forgive them. They know not what they do.
I can't believe what she said
I can't believe what he did
Oh, don't they know it's wrong
Don't they know it's wrong

Well maybe there's something I missed

But how could they treat me like this
It's wearing out my heart
The way they disregard

This is love or this is hate

We all have a choice to make
Oh, Father wont You forgive them
They don't know what they've been doin' (oh no)
Oh Father, give me grace to forgive them
'Cause I feel like the one losin'

Well it's only the dead that can live
But still I wrestle with this
To lose the pain that's mine
Seventy times seven times
'Cause Lord it doesn't feel right
For me to turn a blind eye
Though I guess it's not that much
When I think of what You've done

This is love or this is hate

We gotta a choice to make
Oh Father won't You forgive them
They don't know what they've been doin' (oh no)
Oh Father, give me grace to forgive them
'Cause I feel like the one losin'

Why do we think that our hate's gonna break a hard heart

We're rippin' arms over wars that don't need to be fought
'Cause pride wont let us lay our weapons on the ground
We build our bridges up but it's just to burn them down
We think our pain is own apologies and get them to stop
Well truth be told it doesn't matter if their sorry or not
'Cause freedom comes when we surrender to the sound
Of Your mercy and Your grace, Father, send Your angels down

Oh Father wont you forgive them

They don't know what they've been doin'
Oh Father, give me grace to forgive them
'Cause I feel like the one losin'

I feel like I've been losing

Oh Father wont you forgive them
They don't know what they've been doin'
Oh Father, give me grace to forgive them
'Cause I feel like the one losin'

I feel like I've been losing

Oh Father, give me grace to forgive them
'Cause I feel like the one losin'
-- ACW

NOTES

1. Hobson's Pledge also has its interpretation of the meaning the three Treaty articles. Ignoring later and more informed scholarship, especially that  by Dame Claudia Orange The Treaty of Waitangi (1987),  they refer only to the late Sir Hugh Kawharu's work, based on his Oxford doctoral thesis which was not informed by later discussions on the meaning of kawanatanga and rangatiratanga. 

It should also, perhaps, be mentioned that Ngati Whatua Sir Hugh opposed the occupation of Bastion Point and approved the forcible removal of protesters. His university office was close to mine and we argued the point on several occasions which others may have found strange. A Maori opposing Maori and a Pakeha opposing him. 

REFERENCES

James Ritchie Becoming Bicultural, 1992
Paul Spoonley, Racism and Ethnicity in  New Zealand Society. 1988 
State Services Commission, The Treaty of Waitangi series www.treatyofwaitangi.govt.nzBooks 1-3. 2004
A.C.Walsh, More and More Maoris.1971