‘Political Correctness’ label gone mad

October 11, 2010

Regular readers know that I often express irritation at the use of certain terms that I consider to be symptoms of lazy thinking. Over the past week the Paul Henry saga has brought me (and many others) back to one phrase that I’ve hated for years but have yet to comment on in writing. That phrase is “political correctness” and its henchman “PC gone mad”.

I hate those phrases when they’re used to criticise some policy or opinion that aims to identify with the feelings and needs of minorities and disadvantaged. Why?

First, it’s lazy. When you invoke “PC” you’re saying that you don’t need any form of rational argument to justify your opposition. It becomes so easy simply to dismiss a viewpoint you don’t agree as politically correct if it comes from an angle of human rights or sensible democracy. It says: ‘I want to keep my simple, monochrome view of life and avoid having to think about anything that doesn’t fit with it’.

A civilised society works best when all people, even those with starkly different viewpoints and cultural backgrounds, can at least see others as equally entitled to personal respect. There is nothing “politically correct” about doing the right thing, it’s simply a matter of what works best for us all together. (It’s not just politically correct to drive only when sober, or on the lawful side of the road – it’s the right thing for society as a whole.) A need to marginalise and denigrate others different to ourselves shows immaturity and insecurity rather than boldness and cleverness.

Second, dismissing a person or viewpoint as “politically correct” is a tactic used by a person or group of a dominant culture, to assert or maintain that dominance. Usually it’s an unconscious behaviour, but sometimes it’s very conscious – an attack weapon.

I’ve never ever heard the term PC used by a member of a minority population. By the very nature of them being a minority, they are unlikely to see laws that favour the majority and pander to their sensibilities as being PC. To disempowered minorities, such policies and attitudes are just the way things are.

“Anti-PC” people are happy to dish it out, but are often the first people to complain when they are on the sharp end of some disrespectful or unpleasant criticism. They consider saying what they want as proudly “calling a spade a spade”, but usually cannot handle similar bluntness aimed at them or their beliefs.

On some occasions when listening to an anti-PC tirade, I’ve tried to imagine switching the roles. This person complaining that they cannot say racially denigrating things without being jumped on from a height by the “PC brigade” – what if they themselves were the target of constant denigration and offensive references, in reverse? (Look at the reaction of many people to Hone Harawira’s occasional outburst about whites!)

Imagine if this person, who so boldly asserts the right to say whatever he thinks about other cultures, has a special needs daughter whose name in India sounded like a word for “stupid half-wit” and was therefore being ridiculed on Indian TV?

In fact, I know people who proudly say they are non-PC in that they believe they have the right to say what they want, offensive to others or not, but who are very quick to be offended (even outraged) and to think in terms of litigation if they are the subject of someone else’s non-PC comments. (Remember the calls for Harawira’s resignation from parliament?)

Being considered non-PC works fine for you when you want to be able to offend others without feeling a twinge of conscience, but it’s not so great when you’re the offended party.

This article is inevitably leading to my view on TVNZ presenter Paul Henry’s fearless sally into the realms of saying what he really thinks about India and its people and culture. Has the reaction of New Zealanders who complained to the broadcaster been “PC gone mad”?

I’m not the first commentator to note that one good thing that has come out of the whole incident has been that it has brought to the surface once again attitudes of unconscious cultural superiority in NZ, and our unrecognised racism. For it is the public portrayal of these attitudes by Henry that has offended so many non-Indian Kiwis.

Take the incidents themselves. The Governor-General blunder begs the questions: Who are we New Zealanders? Who is “one of us”? Who has the right to say we are “us” and those not physically like us cannot be “us”? Aren’t we all a mix of migrant arrivals here – even Maori?

It’s a sad reminder of all the “us and them” messages that crop up whenever white New Zealanders feel threatened. The National party’s 2005 “Iwi versus Kiwi” election campaign message; the letters to the editor that talk of us New Zealanders and them Maori (or them migrants). Just because Kiwis of European ancestry are numerically dominant, that doesn’t make “us” refer to our group only and “them” to all others.

The apologies by Henry and TVNZ were typical and expected, sadly, which tells us so much about ourselves. The suggestion that Henry was saying what we all think but are too PC to say. The usual “apologise if I have caused offence” (and not apologising for saying it at all).

Then the Dikshit incident. Initially to me Henry’s behaviour on screen ran like the little 8-yr-old boy running around saying “poos” and “bum” at the top of his voice and laughing his head off, assuming he’d have an audience of others laughing even harder and thinking him so daring and so clever.

TVNZ would then play the parent who gives the child a bit of a telling off for appearances sake, but privately feels pride that their lad is a bit of a character and popular with his friends.

Of course, like so many others who first heard the name of the Indian politician on serious radio news reports about the Games, I grinned and said something like “unfortunate name, that one”, as I would if I heard the name of a butcher as Mr Porker. No-one could be offended by that. I’m only human! But to do what Henry did publicly on nationwide TV?

To that point it was merely childish and disrespectful. When Henry went on immediately, without thinking, to link the pronunciation to India and hygienic conditions there, it suddenly became either cultural supremacist or racist or both.

What would our reaction as a nation be if a similar thing happened to us on a popular Indian TV? If a popular New Zealander in the news had a name which in an Indian dialect had an “unfortunate” meaning, such as (suggested above) “a person of low IQ”. Imagine our reaction if half the Indian nation was laughing at what this name said about the IQ of New Zealanders in general. Then we’d see the Kiwi cringe in action!

Offence given is easy, if you feel culturally superior. It’s harder to take when it’s reversed.

Later:

It’s two days since I wrote this post, and I want to add a brief account of an incident yesterday which is very relevent, though not connected to my posting. A person I sometimes work with (and who hadn’t seen my post) often brags that he’s “not PC”, and it’s certainly true that he often goes out of his way to offend people – and enjoys it.

Yesterday he was complaining about the rather ungracious but nevertheless (in my opinion) factually accurate comments by Jim Anderton after losing his bid for the Christchurch mayoralty, which he probably would have won had it not been for the earthquake.

I pointed out that the sort of speech Anderton was expected to give – that the better man won and he was beaten squarely and couldn’t blame the earthquake – would have been the politically correct speech. Instead, Jim expressed his disappointment at his bad luck. Jim was calling a spade a spade, being non-PC – much to the disgust of his non-fans, many of whom decry PC. My work associate went away to think about it!


‘One system for all’ is too simplistic a catch cry

April 23, 2010

Democracy has been a hot topic in New Zealand in recent months, and I’ve been having some thoughts about some of its facets. I’ve already written about the sacking of the democratically elected Canterbury Regional Council (Ecan), and the Auckland super-city setup whereby many processes associated with public assets are being contracted out to non-accountable private entities.

Here’s another facet that’s been teasing me for some time – special race-based seats. (It’s related to the maxim of ‘One person one vote’.) This issue resurfaced when the representative structure for the Auckland super-city was decided and no representation was provided exclusively for Maori (or other ethnicities). But it’s been around – and it’s bothered me – for decades in the form of debate over Maori seats in parliament.

The standard argument against these seats allocated on the basis of ethnicity or race is that people of any ethnicity can become representatives simply by competing on merit in general electorates. If they’re good enough to do the job, they’ll get in through that route.

That’s a perfectly logical and satisfying argument if you happen to be part of the majority culture or ethnicity, and it works okay for those of the minority culture who relish a huge challenge. But for significant minorities – clearly Maori in most parts of New Zealand – this argument is just too simplistic, shallow and patronising.

If you’re an insistent advocate of racial assimilation – of minority cultures adjusting to fit in with a dominant culture – then you probably won’t agree with much from here on. But if you believe that:

  1. all cultures have some inherent worth  (even European J),
  2. all people should be able to identify with their chosen culture, and live according to it within the fundamental rules of civil and respectful living,
  3. people of tangata whenua status should have a truly representative voice in governance structures (if for no other reason than recognition of the Treaty of Waitangi), by which I mean their representatives should reflect Maori aspirations,

then there is a strong case for special seats. And it’s not just for ethical or political reasons; in fact it’s really a simple mathematical issue.

Let’s work this through using a reasonable approximation that 15% of New Zealand voters identify themselves as Maori. My argument is stronger for a region like Auckland which has a higher proportion of Maori residents, particularly in some areas such as South Auckland.

If after an election the parliament of New Zealand comprises 15% Maori, then that would appear to be OK. Correctly proportional representation. But is it? Can this set-up reflect the interests of both pakeha and Maori?

If there were no reserved Maori seats and all these elected Maori gained their place in “general” electorates, they would be morally bound to represent the majority of their constituents – that is, the 85% of pakeha voters. And, most likely, they would only be elected in the first place if they appealed to that majority of voters so it would be unlikely they would be able to advocate specifically for Maori unless the pakeha in their electorate approved.

In other words, these 15% of politicians would be people who identified themselves as Maori and presumably sometimes leaned toward Maori cultural viewpoints and solutions to social issues. However, they would rarely be able to advocate for any special Maori solutions on controversial cultural issues because they must be accountable to the whole (mainly pakeha) electorate.

So under this arrangement, even though 15% of the parliament may be Maori, none of the them could ethically advocate for Maori values and aspirations on any issue that the dominant pakeha culture is uncomfortable with. If they did try it – say on some watershed issue such as Foreshore and Seabed or special funding for a Maori education initiative – they would probably be voted out come next election. To survive, they would need to think and vote like pakeha.

It is for this reason that I am pretty convinced that, in a country where race relationships are based on the partnership concepts of the Treaty of Waitangi, there needs to be some dedicated seats (in proportion to population) just for the minority Treaty partner, so they can truly, and without fear of their electorate, advocate for their cultural values.

It’s still ‘one person one vote’, but a special seats option does allow genuine representation of significant minority voices and aspirations to be heard, and for both parties of the Treaty partnership to have influence.


A reasoned perspective on Maori flag decision

December 17, 2009

I may be wrong but . . . . it seems I’ve finally found one issue on which I appear to agree 100% with John Key.

I heard him speak on National Radio on Tuesday about his decision to allow the flying of the popularly chosen Maori flag (the one used by tino rangatiratanga) on certain ceremonial occasions, alongside the good old boring New Zealand one.

Every argument put forward by the interviewer he rebuffed in a way which tallied entirely with what I would have said if asked (assuming I could have thought that quickly).

Here are some of his comments: “It’s a small but positive step (to show) that we are embracing cultural diversity”. Precisely. And those who don’t want to embrace cultural diversity but instead believe that one dominant culture should set the standards and the rules will of course be unhappy with another flag.

“It isn’t always flown in protest. Team New Zealand flew the flag at Valencia. You see it at lots of kapa haka competitions …. (and at) the sevens tournament.” Certainly this flag means different things for different people in different contexts. So get over it!

“I don’t believe it’s a political flag …. It was there long before the Maori Party”. Yes, a bit of historical accuracy does no harm in this debate.

“A little perspective needs to be seen. If you go back some years in our history, (person named, I didn’t pick it up) was fired for saying ‘kia ora’. Would we today seriously consider firing someone for saying this? We’re a young country that’s evolving.” You bet. I cannot understand how anyone cannot be heartened by the increasing use of Maori culture, language and symbols in everyday life.

“There will always be some (Maori) that won’t accept that flag. That’s why there was only 80% support in the submissions process, not 100%. But then there are plenty of New Zealanders who also think that the current New Zealand flag should be replaced.”

This is a powerful but simple argument. How often have I heard comments among my pakeha friends to the effect that “Maori cannot even agree among themselves on what they want; how can we take them seriously?” It’s so easy to be blind to the fact that, like Europeans who continually scrap amongst ourselves, or like South Islanders who sneer about Dorklanders, Maori too can hold diverse opinions about each other and about issues within Maoridom.

“When I look at those two flags on Waitangi Day …. I’m going to be reminded …. how lucky we are in New Zealand that we chose to build a country on peaceful foundations. Any New Zealander that takes this out of context is really missing the point, that there’s a lot to be celebrated.”

I too am always heartened and uplifted when I see pride being shown by any cultural group in New Zealand, and particularly by tangata whenua, which for me translates into a richer and happier society for all of us.

“You don’t see New Zealanders running around objecting if the haka is performed by the All Blacks at a test match. In fact there’s wild outcry when there’s suggestions from British sporting journalists every so often that it should be dropped.” Yes, we can easily be selective in our acceptance of cultural symbols.

And as for politicians (particularly Maori ones) like Labour’s Shane Jones using its association with the unpopular Hone Harawira (calling it “Hone’s flag”) to object, well that just shows how shallow and weak their arguments are. Not the sort of thing I would expect from someone who wants to lead positive nation-building. You’ve dropped in my estimation, Shane.


I’ve lost respect for Phil Goff: and it may be permanent

November 27, 2009

I really really really am disappointed – approaching disgusted – with Phil Goff. (Got the picture? This is not just a passing disappointment, this may become permanent.)

His resort to the Don Brash / Winston Peters tactic of dog whistling the racial fears and prejudices of mainstream New Zealand has set him back in my mind to “just another politician” status. This shows qualities of desperation rather than leadership to me. I no longer want this man to be a leader of this country.

As regular readers of this blog will have figured easily by now, I tend to vote on the left side of the political spectrum, and I admit I try to give Labour politicians the benefit of the doubt when they stuff up (as they often do). The chances of that vote going to Labour any time soon has diminished sharply following Goff’s decision to do a Winston.

I must admit that I’ve been rather ambivalent about Goff for years, but especially since he took over leadership of the party. The description of him as “wooden” seems pretty apt, and I have long ago turned off his mechanical way of speaking in distinct phrases when he’s delivering a prepared sound bite for TV News on some issue. But I was prepared to believe that his heart was in the right place. Not any more!


Observations on racism and Hone Harawira’s outburst

November 19, 2009

I’ve pondered the issues and events around Hone Harawira’s run-in with most of white New Zealand and, it seems, many Maori as well (specially his own Maori Party) and I’ve found it very hard to put together a coherent single position. I guess that could be put down to profound ambivalence on many aspects.

What has concerned me most though, from a pakeha perspective, is the way in which events – particularly Hone’s angry email message and his reaction to the resultant publicity – have thrown up all sorts of side issues and exposed underlying attitudes, like lifting a large garden rock to observe the creatures beneath.

In the workplace I was inhabiting at the time of the radio announcement, the reaction was pure venom, as if Hone had just walked in the office and thrown fresh excrement at all the white occupants. Much comment then and since has centred on the two popular themes, summarised as: “he should be sacked” (no-one suggested by whom and from what), and “if a white person said those things they would be crucified”. Well, sorry, but I hear the sort of language that Hone used every second day around here.

I am challenged by Hone’s comments and attitudes, but I’m afraid I can’t seem to be able to work up any real anger about it. And when I try to explore if he makes me feel offended, I find myself becoming more offended by people’s reactions to him than by Hone himself.

As I said, I have no single coherent position to put here. I’ve read several good commentators and columnists who have placed the whole (on-going) episode into some sensible political and social perspective, but for my part I’ve only come up with some observations about various facets. Here goes.

My first arose from the coincidence that both Harawira and Rodney Hide got into trouble with their mouths around the same time. Hide admitted it in his seemingly honest apology to the nation: How easy it is to let your position and status, as a politician with your hands on power, go to your head. I wouldn’t want to get too judgmental here, because I can easily imagine getting a bit of strut into my stride if I had my every word listened to and analysed, and perhaps feared, on a regular basis!

Both men need to learn the responsibilities that go with power, that a dash of humility can go a long way, and that posturing rarely produces lasting and worthwhile results.

Then there was the language Harawira used. As I said above, I hear that stuff every second day, and you’ll hear worse every Friday night on the brilliant television comedy show, 7 Days. Sure, we’d like to think that politicians were somehow one level up in their use of language, but they are human and have been subject over the years to a variety of sources of crude talk. I only have to listen to my neighbours shouting at their kids in expletives to wonder how those kids could possibly end up not using the same language as standard adult talk.

And we do need to remember that Hone’s expletive-laden outburst was part of a private email.

There has also been comment about Hone’s liberal use of vernacular slang and phrases, and in particular that Labour leader Phil Goff should be lined up to be shot for his support of the Foreshore and Seabed legislation. Again, I’ve heard this used plenty of times by all manner of people who, like Hone, don’t mean it in any literal sense. You know: “Look at the way Joe treats his dog, he should be shot for it”, or “Those boy racers kept me awake all last night – I’d like to line them all up against a wall and shoot the lot”. It’s the sort of phrase you use in anger. It’s a metaphor. Get over it! (Fortunately Phil Goff recognised it as such and didn’t hire himself bodyguards as a result.)

Then there’s the small matter of Hone being basically correct on historical matters. Set aside the language and the association of the race relations issue with the Paris trip, and what he’s saying is an accurate representation of historic events.

One facet of the issue that has amused (as well as dismayed) me is the reaction of the so called anti-PC brigade, those who say people should be able to say what they think, call a spade a spade, regardless of who may be offended. When they themselves are offended by a spade being called thus, one of the first things they call for is the Race Relations Conciliator to take action against Harawira!! (Wow, that’s classy!)

Freedom of speech is an important feature of a healthy democracy, especially if it’s in private correspondence. How many pakeha who are currently venting against Harawira and Maori in general have never made offensive comments about them in private? Sure, Hone gave permission to publicise his email, but my reading of his reasons for doing so were not that he wanted it to be public and to offend, but rather that he didn’t want to follow the normal practice of expressing anger and disgust privately but sweet-talking about the same issue in public – which most politicians normally do. At least you cannot accuse Harawira of being two-faced, you know where he stands.

My reaction to the common attitudes expressed in many of the country’s Letters to the Editor pages over the past week goes as follows:

Whether it’s blatant racism, cultural arrogance or just plain ignorance, I’m not sure. But the common theme – that Maori should get over the wrongs done to them in ancient and recent history and be thankful for all the good things that the big white man has brought to them – stinks of paternalism, condescension and …. well, it simply stinks.

White settlers did not bring with them television, cars, iPods and shopping malls. These so-called advances grew up in an already mixed society, often imported from countries with populations of many races and colours.

As I see it, the sub-text of the Treaty of Waitangi is that both founding cultures accept, respect and value each other’s views and offerings, with no sense that one is intrinsically better than the other, and that both equally have contributions to make to New Zealand’s future.

It’s fine to express opinions about Hone’s place and worth in politics, but don’t use his actions as a stick to strike out at all things Maori.

SO how do I see Hone Harawira now? I feel some sadness that such a strong and driven man can allow his sense of victimhood, justifiable or not, to control so much of his life. Clearly he believes in his message and mission strongly, but he’s missing half of the message.

He could take Ranginui Walker and Pita Sharples as his role models – it’s OK to be angry and driven and express strong opinions, but posturing and being abusive doesn’t get you very far and tend to make things worse in the long run.

If he’s representing his electorate and many of them think this way, then Hone has a duty to work with them and lead them to a better relationship with pakeha, even when pakeha act badly to him.

He should follow the example set for my wife and me (and a few other tourists) by the Maori tour guide who showed us around Waitangi last year. We could tell he had strong views, he knew his history and he knew the people involved. But he didn’t use the hour-long tour to harangue us or to preach. He applied his quiet charm, his mana, and gently led and educated us to see his perspective and the history and current relationship as local Maori see it. And it worked!

And if my thoughts sound like yet another example of patronising racism, then I’m sorry ..


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