After many years of heated debate over whether January 26 is an appropriate date to celebrate Australia Day — with some councils and other groups shifting away from it — the tide appears to be turning among some groups.

Some local councils, such as Geelong in Victoria, are reversing recent policy and embracing January 26 as a day to celebrate with nationalistic zeal.

They are likely emboldened by what they perceive as an ideological shift occurring more generally in Australia and around the world.

But what of young people? Are young Australians really becoming more conservative and nationalistic, as some are claiming? For example, the Institute for Public Affairs states that “despite relentless indoctrination taking place at schools and universities”, their recent survey showed a 10 percent increase in the proportion of 18-24 year olds who wanted to celebrate Australia Day.

However, the best evidence suggests that claims of a shift towards conservatism among young people are unsupported.

The statement “we should not celebrate Australia Day on January 26” was featured in the Deakin Contemporary History Survey in 2021, 2023, and 2024.

Respondents were asked to indicate their agreement level. The Deakin survey is a repeated cross-sectional study conducted using the Life in Australia panel, managed by the Social Research Centre. This is a nationally representative online probability panel with more than 2000 respondents for each Deakin survey.

Robust social survey
With its large number of participants, weighting and probability selection, the Life in Australia panel is arguably Australia’s most reliable and robust social survey.

The Deakin Contemporary History Survey consists of several questions about the role of history in contemporary society, hence our interest in whether or how Australians might want to celebrate a national day.

Since 1938, when Aboriginal leaders first declared January 26 a “Day of Mourning”, attitudes to this day have reflected how people in Australia see the nation’s history, particularly about the historical and contemporary dispossession and oppression of Aboriginal and Torres Strait Islander people.

In 2023, we found support for Australia Day on January 26 declined slightly from 2021, and wondered if a more significant change in community sentiment was afoot.

With the addition of the 2024 data, we find that public opinion is solidifying — less a volatile “culture war” and more a set of established positions. Here is what we found:

This figure shows that agreement (combining “strongly agree” and “agree”) with not celebrating Australia Day on January 26 slightly increased in 2023, but returned to the earlier level a year later.

Likewise, disagreement with the statement (again, combining “strongly disagree” and “disagree”) slightly dipped in 2023, but in 2024 returned to levels observed in 2021. “Don’t know” and “refused” responses have consistently remained below 3 percent across all three years. Almost every Australian has a position on when we should celebrate Australia Day, if at all.

Statistical factors
The 2023 dip might reflect a slight shift in public opinion or be due to statistical factors, such as sampling variability. Either way, public sentiment on this issue seems established.

As Gunai/Kurnai, Gunditjmara, Wiradjuri and Yorta Yorta writer Nayuka Gorrie and Amangu Yamatji woman associate professor Crystal McKinnon have written, the decline in support for Australia Day is the result of decades of activism by Indigenous people.

Though conservative voices have become louder since the failure of the Voice Referendum in 2023, more than 40 percent of the population now believes Australia Day should not be celebrated on January 26.

In addition, the claim of a significant swing towards Australia Day among younger Australians is unsupported.

In 2024, as in earlier iterations of our survey, we found younger Australians (18–34) were more likely to agree that Australia Day should not be celebrated on January 26. More than half of respondents in that age group (53 percent) supported that change, compared to 39 percent of 35–54-year-olds, 33 percent of 55–74-year-olds, and 29 percent of those aged 75 and older.

Conversely, disagreement increases with age. We found 69 percent of those aged 75 and older disagreed, followed by 66 percent of 55–74-year-olds, 59 percent of 35–54-year-olds, and 43 percent of 18–34-year-olds. These trends suggest a steady shift, indicating that an overall majority may favour change within the next two decades.

What might become of Australia Day? We asked those who thought we should not celebrate Australia Day on January 26 what alternative they preferred the most.

Among those who do not want to celebrate Australia Day on January 26, 36 percent prefer replacing it with a new national day on a different date, while 32 percent favour keeping the name but moving it to a different date.

A further 13 percent support keeping January 26 but renaming it to reflect diverse history, and 8 percent advocate abolishing any national day entirely. Another 10 percent didn’t want these options, and less than 1 peecent were unsure.

A lack of clarity
If the big picture suggests a lack of clarity — with nearly 58 percent of the population wanting to keep Australia Day as it is, but 53 percent of younger Australians supporting change — then the task of finding possible alternatives to the status quo seems even more clouded.

Gorrie and McKinnon point to the bigger issues at stake for Indigenous people: treaties, land back, deaths in custody, climate justice, reparations and the state removal of Aboriginal children.

Yet, as our research continues to show, there are few without opinions on this question, and we should not expect it to recede as an issue that animates Australians.

Dr David Lowe is chair in contemporary history, Deakin University; Dr Andrew Singleton is professor of sociology and social research, Deakin University; and Joanna Cruickshank is associate professor in history, Deakin University. This article is republished from The Conversation under a Creative Commons licence. Read the original article.

Article by AsiaPacificReport.nz

“Only the struggle counts . . .  death is nothing.”  Éloi Machoro — “the Che Guevara of the Pacific” — said this shortly before he was gunned down by a French sniper on 12  January 1985.

Machoro, one of the leaders of the newly-formed FLNKS (Kanak and Socialist National Liberation Front) — today the main umbrella movement for New Caledonia’s indigenous Kanak people — slowly bled to death as the gendarmes moved in.

The assassination is an apt metaphor for what France is doing to the Kanak people of New Caledonia and has been doing to them for 150 years.

As the New Zealand and Australian media fussed and bothered over tourists stranded in New Caledonia over the past week, the Kanaks have been gripped in an existential struggle with a heavyweight European power determined to keep the archipelago firmly under the control of Paris.  We need better, deeper reporting from our media — one that provides history and context.

According to René Guiart, a pro-independence writer, moments before the sniper’s bullets struck, Machoro had emerged from the farmhouse where he and his comrades were surrounded.  I translate:

“I want to speak to the Sous-Prefet! [French administrator],” Machoro shouted. “You don’t have the right to arrest us.  Do you hear? Call the Sous-Prefet!”

The answer came in two bullets. Once dead, Machoro’s comrades inside the house emerged to receive a beating from the gendarmes.  Standing over Machoro’s body, a member of the elite mobile tactical unit said:  “He wanted war, he got it!”

Weeks earlier, New Zealand journalist David Robie had photographed Machoro shortly before he smashed open a ballot box with an axe and burned the ballots inside. “It was,” says Robie, “symbolic of the contempt Kanaks had for what they saw as the French’s manipulated voting system.”

Every year on January 12, the anniversary of Machoro’s killing, people gather at his grave. Engraved in stone are the words: “On tue le révolutionnaire mais on ne tue pas ses idées.” You can kill the revolutionary but you can’t kill his ideas.  Why don’t most Australians and New Zealanders even know his name?

Decades after his death and 17,000 km away, the French are at it again. Their National Assembly has shattered the peace this month with a unilateral move to change voting rights to enfranchise tens of thousands of more recent French settlers and put an end to both consensus building and the indigenous Kanak people’s struggle for self-determination and independence.

Thanks to French immigration policies, Kanaks now number about 40 percent of the registered voters. New Zealand and Australia look the other way — New Caledonia is France’s “zone of interest”.

But what’s not to like about extending voting rights?  Shouldn’t all people who live in the territory enjoy voting rights?

“They have voting rights,” says David Robie, now editor of Asia Pacific Report, “back in France.”  And France, not the Kanaks, control who can enter and stay in the territory.

Back in 1972, French Prime Minister Pierre Messmer argued in a since-leaked memo that if France wanted to maintain control, flooding the territory with white settlers was the only long-term solution to the independence issue.

Robie says the French machinations in Paris — changing the boundaries of citizenship and voting rights – and the ensuing violent reaction, is effectively a return to the 1980s — or worse.

The violence of the 1980s, which included massacres, led to the Matignon Accords of 1988 and the Nouméa Accords of 1998 which restricted the voting to only those who had lived in Kanaky prior to 1998 and their descendents. Pro-independence supporters include many young whites who see their future in the Pacific, not as a white settler colonial outpost of France.

Most whites, however, fear and oppose independence and the loss of privileges it would bring.

After decades of calm and progress, albeit modest, things started to change from 2020 onwards. It was clear to Robie and others that French calculations now saw New Caledonia as too important to lose; it is a kind of giant aircraft carrier in the Pacific from which to project French power. It is also home to the world’s third-largest nickel reserves.

How have the Kanaks benefitted from being a French colony? Kanaks were given citizenship in their own country only after WWII, a century after Paris imposed French rule.   According to historian David Chappell:

“In practice, French colonisation was one of the most extreme cases of native denigration, incarceration and dispossession in Oceania. A frontier of cattle ranches, convict camps, mines and coffee farms moved across the main island of Grande Terre, conquering indigenous resisters and confining them to reserves that amounted to less than 10 percent of the land.”

It was a pattern of behaviour similar to France’s colonies in Africa, Asia and the Caribbean.  Little wonder the people of Niger have recently become the latest to expel them.

Deprived of education — the first Kanak to qualify for university entrance was in the 1960s — socially and economically marginalised, subjected to what historians describe as among the most brutal colonial overlordships in the Pacific, the Kanaks have fought to maintain their languages, their cultures and their identities whilst the whites enjoy some of the highest standards of living in the world.

David Robie, author of Blood on Their Banner – Nationalist Struggles in the South Pacific, and a sequel, Don’t Spoil My Beautiful Face: Media, Mayhem and Human Rights in the Pacific, has been warning for years that France is pushing New Caledonia down a slippery slope that could see the country plunge back into chaos.

“There was no consultation — except with the anti-independence groups. Any new constitutional arrangement needs to be based around consensus.  France has now polarised the situation so much that it will be virtually impossible to get consensus.”

Macron also pushed ahead with a 2021 referendum on independence versus remaining a French territory. This was in the face of pleas from the Kanak community to hold off until the covid pandemic that had killed thousands of Kanaks had passed and the traditional mourning period was over.

Macron ignored the request; the Kanak population boycotted the referendum. Despite this, Macron crowed about the anti-independence vote that inevitably followed: “Tonight, France is more beautiful because New Caledonia has decided to stay part of it.”

Having created the problem with actions like the disputed referendum and the current law changes, Macron now condemns today’s violence in New Caledonia.  Éloi Machoro rebukes him from the grave: “Where is the violence, with us or with them?” he asked weeks before his killing. “The aim of the [law changes] is to destroy the Kanak people in their own country.”  That was 1985; as the French say: “Plus ça change, plus c’est la même chose. The more things change, the more they stay the same thing.

Article by AsiaPacificReport.nz

Jana Fayyad, a Palestinian activist, had some sharp words about “the silence of Western feminists” at International Women’s Day, asking in her address to the Palestine rally in Sydney last Saturday: “Are you only progressive until Palestine?”

No Palestinian speaker had been asked to address the annual protest the previous day and Fayyad did not mince her words.

“Save your corporate high teas, your bullshit speeches, your ridiculous and laughable social media posts on this International Women’s Day!” she said.

“We don’t think of Margaret Thatcher or Ursula Von der Leyen or Hillary Clinton.

“We think of Besan [Helasa], we think of Dr Amira al Assori, we think of Hind Khoudary —  we think Plestia [Alaqad], we think of Lama Jamous.

“We think of the women that we honour — the women in Gaza.

“And beyond the women of Gaza, we think of Leila Khaled and Hanan Ashrawi and Fadua Tuqan and Amira Hass and Dr Mona el Farrah — the women at the forefront of Palestinian liberation.”

She said considering that 9000 women had been “slaughtered by the terrorist state of Israel”, the silence of Western feminists had been deafening.

“The silence has been deafening — the silence on the 15,000 children slaughtered; the silence on the sexual assault and the rape that woman in Gaza have been subjected to; the silence on the horrific conditions that 50,000 pregnant women face having to do C-sections without anesthesia; and the silence on the mothers having to pick up their children in pieces,” Fayyad said.

“The silence is deafening!”

“Where is your feminism?” she asked.

“I don’t see it anywhere! I don’t hear of it! Where are your voices? Or are you only progressive until Palestine?”

Republished from Green Left with permission.

Article by AsiaPacificReport.nz

A new edition of the Okinawan Journal of Island Studies features social justice island activism, including a case study of Aotearoa New Zealand’s Pacific Media Centre, in what the editors say brings a sense of “urgency” in the field of diversity, equity, and inclusion in scholarship.

In the editorial, the co-editors — Tiara R. Na’puti, Marina Karides, Ayano Ginoza, Evangelia Papoutsaki — describe this special issue of the journal as being guided by feminist methods of collaboration.

They say their call for research on social justice island activism has brought forth an issue that centres on the perspectives of Indigenous islanders and women.

“Our collection contains disciplinary and interdisciplinary research papers, a range of contributions in our forum section (essays, curated conversations, reflection pieces, and photo essays), and book reviews centred on island activist events and activities organised locally, nationally, or globally,” the editorial says.

“We are particularly pleased with our forum section; its development offers alternative forms of scholarship that combine elements of research, activism, and reflection.

“Our editorial objective has been to make visible diverse approaches for conceptualising island activisms as a category of analysis.

‘Complexity and nuance’
“The selections of writing here offer complexity and nuance as to how activism shapes and is shaped by island eco-cultures and islanders’ lives.”

The co-editors argue that “activisms encompass multiple ways that people engage in social change, including art, poetry, photographs, spoken word, language revitalisation, education, farming, building, cultural events, protests, and other activities locally and through larger networks or movements”.

Thus this edition of OJIS brings together island activisms that “inform, negotiate, and resist geopolitical designations” often applied to them.

Geographically, the islands featured in papers include Papua New Guinea, Prince Edward Island, and the island groups of Kanaky, Okinawa, and Fiji.

Among the articles, Meghan Forsyth’s ‘La langue vient de la musique’: Acadian song, language transmission, and cultural sustainability on Prince Edward Island engagingly examines the “sonic activism” of the Francophone community in Canada’s Prince Edward Island.

“Also focused on visibility and access, David Robie’s article ‘Voice of the Voiceless’: The Pacific Media Centre as a case study of academic and research advocacy and activism substantiates the need for bringing forward journalistic attention to the Pacific,” says the editorial.

Dr Robie emphasises the need for critical and social justice perspectives in addressing the socio-political struggles in Fiji and environmental justice in the Pacific broadly, say the co-editors.

In the article My words have power: The role of Yuri women in addressing sorcery violence in Simbu province of Papua New Guinea, Dick Witne Bomai shares the progress of the Yuri Alaiku Kuikane Association (YAKA) in advocacy and peacebuilding.

In ‘La Pause Décoloniale’: Women decolonising Kanaky one episode at a time, Anaïs Duong-Pedica, “provides a discussion of French settler colonialism and the challenges around formal decolonisation processes in Kanaky”.

Inclusive feminist thinking
The article engages with “women’s political activism and collaborative practice” of the podcast and radio show La Pause Décoloniale.

The co-editors say the edition’s forum section is a result of “inclusive feminist thinking to make space for a range of approaches combining scholarship and activism”.

They comment that the “abundance of submissions to this section demonstrates the desire for academic outlets that stray from traditional models of scholarship”.

“Feminist and Indigenous scholar-activists seem especially inclined towards alternative avenues for expressing and sharing their research,” the coeditors add.

Eight books are reviewed, including New Zealand’s Peace Action: Struggles for a Decolonised and Demilitarised Oceania and East Asia, edited by Valerie Morse.

Article by AsiaPacificReport.nz

Peacemonger is a collection of essays about the much travelled Aotearoa peace activist and researcher Owen Wilkes, who died in May 2005. Wilkes was an extraordinary peace campaigner who discovered a foreign spy base at Tangimoana and was once charged with espionage in Norway and again while on a cycling holiday in Sweden.

After he took up beekeeping near Karamea on the West Coast in 1983, it was discovered that Customs was helping the New Zealand Security Intelligence Service to read his mail, apparently worried about his legendary ability to snuffle out secret installations by foreign powers in countries from New Zealand to Norway.

They were right to note his impact – this book explains just how enormously influential Wilkes was.

Many of these short essays are by big names in the Aotearoa peace firmament, such as Maire Leadbeater, Murray Horton, David Robie, Nicky Hager and Peter Wills. Each chapter contains gems; some hilarious, others sobering.

Wilkes was a rare beast, a man who could be, as Mark Derby writes, “unpretentious, fearless, indefatigable, at times insufferable”.

Hager, a phenomenal investigative journalist, has contributed the chapter “The Wilkes How-to Guide to Public Interest Researching’.

Coming from Hager, one of the greatest public interest researchers in the country, this should be catnip to a new generation of proto-Hagers, Thunbergs and Wilkeses.

The last chapter, “Memories of Owen”, was written by his partner, peace activist May Bass.

It is a heartfelt send-off to a human comet who lit up everything he touched, one who may never have realised in his arc across the sky what a void he left behind him, not just in the peace movement, but in the hearts of his friends and loved ones.

Jenny Nicholls writes reviews for The Listener and this review has been republished from the Waiheke Weekender with permission. She is also a graphic designer: designandtype.org

Article by AsiaPacificReport.nz

NSW Premier Dominic Perrottet is pleased that a Sydney magistrate jailed protester Deanna “Violet” Coco on Friday. But he is out of step with international and Australian human rights and climate change groups and activists, who have quickly mobilised to show solidarity.

On Monday, protests were held in Sydney, Canberra and Perth calling for the release of Coco who blocked one lane of the Sydney Harbour Bridge for half an hour during a morning peak hour in April.

She climbed onto the roof of a truck holding a flare to draw attention to the global climate emergency and Australia’s lack of preparedness for bushfires. Three other members of the group Fireproof Australia, who have not been jailed, held a banner and glued themselves to the road.

Coco pleaded guilty to seven charges, including disrupting vehicles, possessing a flare distress signal in a public place and failing to comply with police direction.

Magistrate Allison Hawkins sentenced Coco to 15 months in prison, with a non-parole period of eight months and fined her $2500. Her lawyer Mark Davis has lodged an appeal which will be heard on March 2, 2023.

Unusually for a non-violent offender, Hawkins refused bail pending an appeal against the sentence. Davis, who will again apply for bail in the District Court next week, said refusal of bail pending appeal was “outrageous”.

Climate change protester sentenced to jail over Sydney Harbour Bridge protest. Video: News 24

‘People shouldn’t be jailed for peaceful protest’
In Sydney, about 100 protesters gathered outside NSW Parliament House and then marched to the Downing Centre. The crowd included members of climate action groups Extinction Rebellion, Knitting Nannas and Fireproof Australia but also others who, while they might not conduct a similar protest themselves, believe in the right of others to do so.

One of the protest organisers, Knitting Nanna Marie Flood, was unable to attend due to illness. Her message called for the release of Coco and an end to the criminalisation and intimidation of climate activists.

It was read by another Knitting Nanna, Eurydice Aroney:

“Nannas have been on Sydney streets protesting about gas and coal mines for about 8 years now. Over that time we’ve had lots of interactions with the Sydney Events police, and not a lot of trouble.

“You could say we are known to the police. We were amused and surprised at the recent climate emergency rally at town hall, when one of the police said to some Nannas that he thought we’d fallen in with the wrong crowd!

“Looks like we better clear some things up.”

“We ARE the crowd who knows that climate action is urgent and it starts with stopping new gas and coal. We know the importance of public protests to bringing about social and political change.

“We will stand up against any move to take away the democratic right to protest. What is happening to Violet Coco is a direct result of the actions of the NSW government with the support of the ALP opposition.”

The message ended with a call to all climate activists: “Now is the time to BE THE CROWD — we can’t afford to fall for attempts to divide the climate movement. We all want to save the climate, and to do that we need to protect democracy.”

The Knitting Nannas have launched a challenge to the validity of the protest laws through the Environmental Defenders’ Office.

Snap rally at NSW Parliament and a march to the courts at the Downing Centre where climate activist Violet Coco was sentenced to 15 months in prison last week.

We demand repeal of the draconian anti-protest laws, an end to new fossil fuel projects and serious climate action now! pic.twitter.com/F1Yxs8L0DG

— Padraic Gibson (@paddygibson) December 5, 2022

One of those attending the protest was Josh Pallas, president of NSW Council for Civil Liberties. Civil Liberties has been defending the right to protest in NSW for more than half a century.

In a media release, he said: “Peaceful protest should never result in jail time. It’s outrageous that the state wastes its resources seeking jail time and housing peaceful protesters in custody at the expense of taxpayers.

“Protesters from Fireproof Australia and other groups have engaged in peaceful protest in support of stronger action on climate change, a proposition that is widely supported by many Australians across the political divide and now finding themselves ending up in prison.

“Peaceful protest sometimes involves inconvenience to the public. But inconvenience is not a sufficient reason to prohibit it. It’s immoral and unjust.”

Deputy Lord Mayor and Greens Councillor Sylvie Ellsmore told the crowd that they had the support of the City of Sydney which recently passed a unanimous motion calling for the repeal of the NSW government’s draconian anti-protest laws.

“If you are a group of businesses in the City of Sydney and you want to close the street for a street party, this state government will give you $50,000. If you are a non-violent protester who cares about climate change and you are blocking one lane of traffic for 25 minutes, they will give you two years [in jail].

“We know these laws are designed to intimidate you… Thank you for being the front line in the fight. you are the ones to put your bodies on the line to protest about issues we all care about, ” she said.

Amnesty International support for democracy
Amnesty International spokesperson Veronica Koman emphasised how important it was to see the defence of democratic rights from a regional perspective. She said that Amnesty was concerned that severe repression of pro-independence activists in West Papua was spreading across to other parts of Indonesia.

She fears the same pattern of increasing repression taking hold in NSW.

Human Rights Watch researcher Sophie McNeil, who has won many awards for her journalism, was another person who was quick to respond.

“Outrageous. Climate activist who blocked traffic on Sydney Harbour Bridge jailed for at least eight months” she tweeted on Friday.

Since then she has followed the issue closely, criticising the ABC for failing to quote a human rights source in its coverage of the court case and speaking at a protest in Perth on Monday.

Today she posted this tweet with a short campaigning #FreeVioletCoco video that has already attracted nearly 13,000 views:

Authorities in #Australia are disproportionately punishing climate activists in violation of their basic rights to peaceful protest

Violet Coco has been sentenced to 15 months in prison

Her crime? A peaceful protest that lasted 25 minutes#FreeVioletCoco @hrw pic.twitter.com/5qhyCWs2fk

— Sophie McNeill (@Sophiemcneill) December 5, 2022

‘If you’re reading this, you’ll know I am in prison’
In jailing Coco, Magistrate Hawkins went out of her way to diminish and delegitimise her protest. She described it as a “childish stunt’ that let an “entire city suffer” through her “selfish emotional action”.

Coco has been involved with climate change protests for more than four years and has been arrested in several other protests. On one occasion, she set light to an empty pram outside Parliament House.

Rather than fight on technicalities, she chosen to plead guilty, knowing that if the magistrate was hostile, she could be taken into custody at the end of Friday’s hearing.

Several steps ahead of her critics, she made a video and wrote a long piece to be published if she went to prison.

The piece begins: ”If you are reading this, then I have been sentenced to prison for peaceful environmental protest. I do not want to break the law. But when regular political procedure has proven incapable of enacting justice, it falls to ordinary people taking a stand to bring about change.”

She describes how her understanding of the facts of climate science and the inadequacy of the current response led her to decide to give up her studies and devote herself to actions that would draw attention to the climate emergency.

“Liberal political philosopher John Rawls asserted that a healthy democracy must have room for this kind of action. Especially in the face of such a threat as billions of lives lost and possibly the collapse of our liveable planet.

“But make no mistake — I do not want to be protesting. Protest work is not fun — it’s stressful, resource-intensive, scary and the police are violent. They refuse to feed me, refused to give me toilet paper and have threatened me with sexual violence.

“I spent three days in the remand centre, which is a disgusting place full of sad people. I do not enjoy breaking the law. I wish that there was another way to address this issue with the gravitas that it deserves.”

She describes how she has already been forced to comply with onerous bail conditions:

“I was under 24 hour curfew conditions for 20 days in a small apartment with no garden. After 20 days effectively under house arrest, my curfew hours changed — at first I could leave the house for only 5 hours a day for the following 58 days, then 6 hours a day under house arrest for the following 68 days.

“This totalled 2017 hours imprisoned in my home for non-violent political engagement in the prevention of many deaths. Cumulatively, that is 84 days or 12 weeks of my freedom.”

Premier Perrottet says he does not object to protest so long as it does not interfere with “our way of life”.

If it does, individuals should have the “book thrown at them.”

His “way of life” is one in which commuters are never held up in traffic by a protest while endlessly sitting in traffic because of governments’ poor transport planning.

A way of life in which it is fine for governments to take years to house people whose lives are destroyed by fires and floods induced by climate change, to allow people to risk death from heat because they cannot afford air conditioners, open more coal and gas operations that will increase carbon emissions and turn a blind eye to millions of climate refugees in the Asia Pacific region.

It involves only protesting when you have permission and in tightly policed zones where passers-by ignore you.

Labor still backs anti-protest laws
Leader of the Opposition Chris Minns also says he has no regrets for supporting the laws which he says were necessary to stop multiple protests.

But laws don’t target multiple actions, they target individuals. He has not raised his voice to condemn police harassment of individual activists even before they protest and bail conditions that breach democratic rights to freedom of assembly.

There was no visible Labor presence at Sydney’s rally.

Perrottet and Minns may be making right wing shock jocks happy but they are out of line with international principles of human rights.

They also fail to acknowledge that many of Australia’s most famous protest movements around land rights, apartheid, Green Bans, womens’ rights, prison reform and environment often involved actions that would have led to arrest under current anti-protest laws.

They display an ignorance of traditions of civil disobedience. As UNSW Professor Luke Macnamara told SBS News: “[V]isibility and disruption have long been the hallmarks of effective protest.”

He believes disruption and protest need to go hand in hand in order to result in tangible change.

“There’s an inherent contradiction in governments telling protesters what are acceptable, passive, non-disruptive means of engaging in protests, when the evidence may well be that those methods have been attempted and have proven to be ineffective,” he said.

“It’s not realistic on the one hand to support the so-called ‘right to protest’, and on the other hand, expect the protest has no disruptive effects. The two go together.”

Wendy Bacon was previously a professor of journalism at the University of Technology Sydney and is an editorial board member of Pacific Journalism Review. She joined the protest. This article was first published by City Hub and is republished with the author’s permission.

Article by AsiaPacificReport.nz

Community organisers representing multiple Aotearoa struggles gathered at the Ponsonby Community Centre in Tāmaki Makaurau last Sunday to celebrate the 50th anniversary of the founding of the Ponsonby People’s Union (1972-1979).

Organised by former PPU activists, representatives of many Aotearoa social justice movements and struggles from around the country came together to honour the PPU’s work.

The gathering was simultaneously a birthday celebration; a communal remembering of activist history, and a hui to launch the important PPU commemorative book project.

Taura Eruera was a founding member of Nga Tamatoa and the PPU, doing important food co-op work for the union. He opened the hui with a mihi whakatau.

PPU activist Farrell Cleary chaired the meeting and provided excellent introductions for all speakers.

The speakers
Roger Fowler co-founded the PPU and coordinated the group between 1972-1979. He spoke of how the PPU emerged from the Aotearoa countercultural movement; growing public opposition to the Vietnam War; Progressive Youth Movement activism, and Resistance Bookshop labours in Auckland.

Fowler paid tribute to his friend and PPU co-founder Cliff Kelsell. He acknowledged the writings of the Black Panther Party as formative to thinking concerning community activism — in particular, the writings of Huey P. Newton, Bobby Seale, and George Jackson.

Fowler explained why Huey P. Newton’s concept of “intercommunalism” was vital for developing the PPU’s community resilience and network building praxis in Ponsonby from 1972.

He said the issues the Ponsonby community confronted were:

• people needing food;
• people needing protection from police harassment and racism; and
• local tenants needing assistance against unjust treatment from property owners.

Fowler spoke about the PPU’s food co-op, prison visitors bus service, and free community newspaper and leaflet work. He said the PPU used the food co-op as an organising tool to mobilise people for multiple community interventions.

He expressed concern that knowledge of activism in the seventies may be disappearing — but he acknowledged Nick Bollinger’s recent history Jumping Sundays as an important addition to keeping public memory of activist history alive.

Fowler paid tribute to the Polynesian Panther Party (PPP) — the PPU’s sister organisation — and acknowledged the Polynesian Panther Party Legacy Trust’s (PPPLT) contemporary community organising in schools.

Pam Hughes was an activist in the PPU. She spoke about the impact of the anti-Vietnam War Movement and the writings of Karl Marx upon her early life. She said she felt she possessed theoretical but not practical knowledge of struggle until she moved to Auckland and joined the PPU in the middle 1970s.

She spoke about the lives of working-class women who lived in Grey Lynn, Herne Bay, and Ponsonby at the time.

Hughes spoke of the terrible hardship these women endured: these women had to make the weekly choice of either paying their rents or buying food for families — they did not have the money to do both.

She spoke of the impact of the 1973 oil crisis; the racism Māori and Pacific people faced during the period, and the emergence of the Dawn Raids strategy as an approach to Pacific “overstayers” initiated by Norm Kirk’s Labour government — before the strategy was intensified under Muldoon’s National government.

Hughes said the PPU had stood up for collective rights and improved living standards in inner city Auckland. She acknowledged the PPU as an early forerunner to contemporary community development programme initiatives in Aotearoa today.

Fuimaono Norman Tuiasau is chairperson of the PPPLT and a former PPP member. He worked closely with the PPU from the early 1970s.

Fuimaono said he felt honoured to attend the 50th celebration for the PPU. He acknowledged all the brothers and sisters from different movements in attendance.

Fuimaono talked about the long, 50-year struggle of the PPU (and others) to uphold the mana of the poor, homeless, and lost in inner city Auckland. He talked about his deep alofa and gratitude for the PPU.

He told rich stories about the work the PPP did in partnership with the PPU. He told the story of how the PPP and the PPU worked together concerning the PPP’s Dawn Raids activist campaign.

Fuimaono talked about how the PPU, and PPP worked together to organise the PIG Patrol to monitor team policing in Auckland. He also shared the narrative of how the PPP assisted the PPU concerning tenancy eviction direct action activism in Ponsonby.

He acknowledged the PPU and his great friends, Roger Fowler and Lyn Doherty. He thanked the PPU for supporting the PPP.

At the conclusion of Fuimaono’s talk, PPP and PPPLT members Melani Anae, Tigilau Ness, Alec Toleafoa, and Fuimaono Norman Tuiasau stood together and sang the beautiful Samoan song “Ua Fa’afetai” to thank members of the PPU for their long years of community service.

Tigilau Ness is a distinguished community activist, musician, PPPLT trustee, and former PPP member. He worked closely with the PPU from the early 1970s.

He offered warm salutations to the PPU at the 50th birthday celebration event. He spoke of how the loss of Panther sister Ama Rauhihi’s brother Peter in Vietnam galvanised the PPP’s anti-Vietnam War activism.

He articulated the bonds of fellowship between the PPP and the PPU via song. He performed songs such as “Teach Your Children”, and “American Pie” for the audience. These songs were sung by PPU and PPP members travelling on buses together to visit prisoners in Auckland.

Ness spoke about the importance of sharing histories of struggle with the youth of today. He spoke humbly about the community organising work the PPPLT do today speaking to youth in schools about PPP history. He warned that if activists did not tell their historical narratives, then outsiders might come and potentially misrepresent those stories.

Nick Bollinger is an eminent broadcaster and creative writer. He has written the important 2022 Aotearoa Counterculture Movement history Jumping Sundays: The Rise and Fall of the Counterculture in Aotearoa New Zealand.

Bollinger evoked the 1960s as a period where communes formed, music festivals abounded, and younger Kiwis challenged social norms from hairstyles and dress codes to social assumptions concerning racism and sexism.

He talked about his book’s title and where the term “Jumping Sundays” came from. He said he wanted to explore ideas important to this emerging counterculture in his book. He wanted to explore whether ideas from this historical conjuncture had survived, been diluted, or had been hijacked.

Bollinger said he felt PPU’s ideas of community service still existed today in the lives and service of former PPU members. He talked about writing about the PPU in his book. He said that if we do not tell these stories, the stories will not survive. He quoted lines from Bob Marley’s renowned community struggle anthem, “No Woman, No Cry” to emphasise his point: “In this great future, you can’t forget your past.”

Alec Hawke is a Ngati Whatua activist and kaumatua. He collaborated closely with Roger Fowler and PPU members at the Takaparawhau Occupation in Tāmaki Makaurau in 1977-1978.

He talked about his early engagement in the anti-Vietnam War Movement as a high school student at Selwyn College in Tāmaki, and his involvement in anti-Vietnam War protests alongside the Progressive Youth Movement (PYM). Hawke spoke about the Takaparawhau struggle and said that Roger Fowler had asked protestors to remain peaceful as police arrested them at the Point in 1978.

Hawke said that Roger had supported Ngati Whatua kuia and kaumatua’s request that arrested protesters remain non-violent. He said Roger Fowler was the last person arrested at Takaparawhau because he refused to move off the wharenui roof!

Hawke thanked the PPP for always helping Takaparawhau protesters when his people called for assistance. He spoke about the death of his daughter Joannie at Takaparawhau: and how Tigilau Ness had written a beautiful song in tribute of Joannie. Alec said that Tāmaki Makaurau would not be the same place but for the work of Roger Fowler and Lyn Doherty.

Musicians Sam Ford and Trudi Green performed for the PPU in the 1970s. They played several fine songs after Alec Hawke spoke. As Sam and Trudi performed their music, guests gathered to converse, share food, and mix and mingle.

Huey P. Newton once said, “I think what motivates people is not great hate, but great love for other people.”

Alongside other organisations and movements, the PPU embodied this great alofa/aroha for others in their tireless community labours. Their work offers living inspiration for new generations today.

The author, Tony Fala, wishes to pay respects to the work of all former PPU members living and deceased. People can send photographs and stories by October 31, 2022, to Roger Fowler for the PPU book project at: roger.fowler@icloud.com People can learn more about the PPU by reading Roger Fowler’s contribution in the important PPP history edited by Melani Anae, Lautofa (TA) Iuli, and Leilani Tamu in 2015 titled, Polynesian Panthers: Pacific Protest and Affirmative Action in Aotearoa New Zealand 1971-1981. Nga mihi nui to Roger Fowler for providing insightful editing comments concerning this article.

Article by AsiaPacificReport.nz

A new Aotearoa New Zealand book focusing on activists and their causes against militarism and for social struggles and climate justice across the Asia-Pacific is being launched in Wellington today.

Peace Action: Struggles for a decolonised and demilitarised Oceania and East Asia, edited by Wellington-based activist Valerie Morse, is the first book published by Left of the Equator Press.

“This book highlights the role of militarism as an ongoing colonial force,” says Morse.

“It is a collection of stories about activists, their organising and their causes, and the interconnections between social struggles separated by the vast expanse of Te Moana-Nui-A-Kiwa.”

It includes chapters on the Doctrine of Discovery (Tina Ngata), on protecting Ihumātao (Pania Newton, Qiane Matata-Sipu mā), on anti-militarist organising in South Korea, on campaigning against US military training in Hawai’i and Japan, on French colonialism in Mā’ohi Nui and Kanaky, about Korean peace movements in Aotearoa and Australia, about Indonesia’s occupation of West Papua, on feminist resistance to war in so-called Australia, on NZ’s history of Chinese-Māori solidarity, and on peace gardening at Parihaka.

“The increasing military build up across the Pacific has come into sharp focus this year,” said Morse.

“Having any influence over issues of war and international affairs can feel impossible, but grassroots movements for decolonisation and peace are the heart of countering this spiralling militarism and addressing the region’s most pressing issues, including climate justice.”

She says she was inspired to do the book from learning about the kinds of organising across the Pacific rim.

“I wanted to share that learning in order to inspire and inform others.”

The book launch was an “awesome way to celebrate solidarity and connection with each other” and to build a collective knowledge for change.

It is being hosted at Trades Hall on Vivian Street in Wellington at 5.30pm today.

Trade Unions based at the hall were deeply involved in the Nuclear-Free and Independent Pacific (NFIP) movement.

More information: leftequator@gmail.com

Article by AsiaPacificReport.nz

PART 1: Divide and rule with Māori and Pacific communities

White Supremacy (WS) has proliferated during covid-19 lockdowns in Aotearoa from 17 August 2021. Supremacist activism, aspirations, attitudes, behaviours, beliefs, concepts, ideas, languages, media output, organising praxes, political slogans, political thought, and political party policies have all flourished as people protested against government covid restrictions and lockdowns.

In this writing, I distinguish between anti-vaccination and freedom protesters who are not advocating for WS and those who are part of anti-lockdown protests and anti-vaccination organising who do support white supremacy.

Similarly, the focus of this commentary is not to examine conspiracy theories. Moreover, I am not seeking to examine the work of Māori or Pacific people engaged in anti-vaccination and freedom from lockdown protests.

WS works best when it can divide and rule Māori and Pacific communities. My focus in this article is on Pakeha involvement in WS as it evolves in contemporary Aotearoa.

This article seeks to offer ways to understand the contemporary emergence of the supremacy phenomenon. This article will offer a thumbnail sketch outline of some of the features of supremacy in an Aotearoa context.

I assume colonial and historical forms of WS already existent in Aotearoa are coalescing and are being energised by contemporary, hybrid variations of supremacy emerging from the US, Europe, Australia, and other countries.

Supremacists in Aotearoa are clearly drawing upon WS activism, aesthetics, hostility, media output, messaging, modes of organising, and political thought from overseas.

White supremacy in Aotearoa
I attempt to group these variegated expressions of white supremacy in this article. I seek to outline this phenomenon as a composite of ideas, concepts, languages, beliefs, ideologies, attitudes, activisms, praxes, aspirations, narratives, and political positions — all situated in a time, space, and condition in Aotearoa.

I feel that WS must also be understood as embodying modes of being, living, and knowing operational in community, family, political, and social life. WS is occurring at multiple levels of our communities.

Further, I believe people must be able to analyse WS; group supremacist phenomena, and assess it vis-à-vis a framework such as a spectrum. Further, we must invite African, Asian, Māori, Pacific, and Pakeha communities to consider WS from within values specific to each cultural group.

Most importantly, we must invite community groups to question WS from their many different community standing places. I hope this modest work offers communities a framework for assessing WS from within their own flax roots community perspectives.

We need more work considering these issues from the perspectives of women, LGBTG, working class, and disabled sectors of the wider community also.

The online Merriam Webster Dictionary defines WS in two ways. Firstly, WS is defined at its most basic as “the belief that the white race is inherently superior to other races and that white people should have control over people of other races”.

In this definition, WS is defined as a component of an attitudinal sphere.

Secondly, the Merriam Webster Dictionary defines WS as “the social, economic, and political systems that collectively enable white people to maintain power over people of other races”.

Structural and societal level
This shifts discussion of WS from an individual attitudinal sphere to a structural and societal level. I deploy both these definitions of white supremacy in this article — and expand upon the definition in regards to specific concerns such as activism, language, and the media.

I argue white supremacy is one component of a wider colonial settler project in Aotearoa. Alicia Cox at Oxford Bibliographies defines Settler Colonialism as “an ongoing system of power that perpetuates genocide and repression of indigenous peoples… normalises continuous settler occupation… exploiting lands and resources to which indigenous people have genealogical relationships…includes interlocking forms of oppression such as racism, white supremacy, heteropatriarchy, and capitalism”.

In sum, I will argue that all forms of WS outlined in this article contribute to Settler Colonialism in Aotearoa.

I have examined commentary, comments, interviews, and video footage of well-known Pakeha WS activists and media pundits in Aotearoa. I have examined Facebook, Twitter, Tiktok, and internet commentary from flax roots people. I considered fringe parliamentary political parties’ policies of those positioning themselves for entry into mainstream politics.

I viewed video footage of freedom and anti-vax protests around the country. I looked at internet sites of groups organising anti-lockdown protests around Aotearoa. I researched QAnon, the ALT-Right, and white supremacist organisations overseas. Similarly, I read work on concepts, language, and political thought that underpins some of these movements.

I see WS as a formation existing along a spectrum for the transformation of specific sectional interests; for those seeking to use direct action to challenge the government; for those seeking representation in Parliament, and finally for people seeking a potential white ethno-state.

We should be sensitive to the aspirations, attitudes, beliefs, concepts, ideas, use of language, and ideals concerning economic, social, and political thought underpinning WS in the list introduced below.

Expressions of WS
When examining sources I found expressions of WS regarding:

(1) contempt for Te Tiriti,
(2) rejection of power sharing between Pakeha and Māori as articulated in Te Tiriti,
(3) appropriation of He Whakaputanga alongside a rejection of Te Tiriti,
(4) antagonism towards the historical experience of Māori,
(5) privileging of a mythology of “peaceful” or “just” race relations in Aotearoa — thereby erasing histories of racism suffered by Africans, Asians, Māori, or Pacific communities in Aotearoa,
(6) political policies of different fringe parties antagonistic to “race”-based privileges for Māori in health, in law, or at the United Nations,
(7) vilification of the NZ Labour as “socialistic”,
(8) attacks on Māori activist, community, political, or scholarly leaders,
(9) assumptions WS is on same side as “ordinary” Māori, Pacific, Asian, African, or Pakeha communities,
(10) attacks on independent university based critical scholarship,
(11) abuse of Māori language users,
(12) championing of bellicose forms of Pentecostal Christianity as the only legitimate faith for Aotearoa,
(13) attacks on the United Nations and governments as cabals of evil,
(14) contempt for migrants rights,
(15) deployment of language hijacked from liberation struggles,
(16) deployment of narratives of WS,
(17) refusal to debate honestly,
(18) antagonism and personal attacks against those considered enemies of WS using different media,
(19) articulation of action programmes,
(20) modes of praxis,
(21) introduction of Alt Right and QAnon concepts, language use, and values, and
(22) lauding of former US President Donald Trump, Republicans, and Q.

I deploy one example of the techniques Pakeha WS proponents use to articulate their programme re language hijacked from liberation struggles. Pakeha WS adherents have sought to appropriate, disrupt, interrupt, colonise, and then occupy the languages of Māori and African-American liberation — and, implicitly, the epistemologies underpinning these languages.

For example, Pakeha WS figures have called acclaimed Māori community leader Hone Harawira a “sell out”, a “house negro”, and a “traitor” for his community work for Māori families during covid-19 lockdowns in Northland in 2021.

Here, WS folk have attempted to colonise the Black Liberation language of Malcolm X. This “house negro” language was deployed by Malcolm X in a specific time, place, and condition- as Manning Marable articulates in his controversial history, Malcolm X: A Life of Reinvention. Māori activists deployed this language in debates with their more conservative elders in years gone by.

But Pakeha WS advocates deploying this language are no friends of Malcolm or the Black Liberation struggle — these Pakeha are bitter opponents of the BLM movement. Similarly, these Pakeha are no friends of Māori liberation struggles such as the one at Ihumatao.

The whakapapa of struggle
WS adherents are trying to colonise, disrupt, and occupy this language so as to appropriate it to better undermine the links connecting Hone to his own people. But Hone is conjoined to his people by whakapapa and the whakapapa of struggle.

Moreover, who would Malcolm X stand with? WS representatives attacking indigenous people — or an indigenous Māori brother, like Hone Harawira?

I invite Asian, African, Māori, Pacific, and Pakeha communities standing in their own cultures, community values, experiences, and histories to consider these questions.

Does WS in its various forms as outlined in brief above:

(1) Resonate with your community values?
(2) Articulate your vision of the country?
(3) Uphold the mana of the diverse sections of each of your communities?
(4) Sympathise with your communal experiences or histories?
(5) Align with your notions of community service?
(6) Voice your community needs?
(7) Articulate your community aspirations for your young people, women, or your elders?
(8) Support your concerns in the parliamentary party sphere?
(9) Offer a valid means to find a way out of covid-19 in a time of great uncertainty?
(10) Make Aotearoa/New Zealand a safer place for your community?
(11) Make Aotearoa/New Zealand a more tolerant society?
(12) Uphold the mana of the first people of this land, the Māori people?
(13) Offer a means to advance the concerns of all communities in Aotearoa?
(14) Does settler colonialism offer a positive vision for a united and prosperous Aotearoa/ New Zealand in the future?

Only communities in Aotearoa have the answers to these questions. I hope the definitions, analysis, articulation of a spectrum, and the final questions provide an accessible and safe framework for communities to assess, critically engage, and strategise concerning this contemporary phenomena known as WS.

Tony Fala is an activist, researcher, and volunteer for a small charitable trust engaged in food rescue and distribution to communities in South Auckland. He acknowledges his own racism in years gone by — something he had to overcome. Fala wishes to acknowledge the anti-racist contributions of Joe Carolan, Tina Ngata, Rawiri Taonui, and Joe Trinder — and all other activists, journalists, and scholars engaged in responding to WS. He also wishes to acknowledge the important work of The Disinformation Project in Aotearoa.

• Tomorrow: Part 2: WS storytelling in more detail

Article by AsiaPacificReport.nz

Yesterday I worked a 13-hour day unpaid. It’s pretty common in my world. It’s pretty common in the worlds of Indigenous women.

Kaupapa always come first.

Why? Because we are the drivers of change, and positive social and environmental change comes at a cost to someone – and it’s never the rich white man.

The most marginalised have dreams to see a different future for the 7 generations in front of them, so they give up their today for the tomorrow of their mokopuna.

The more Indigenous women I sit down with, the more it becomes cemented in my mind that it is Indigenous women that keep us alive as a planet. They are the matauranga holders, the frontliners, the carers, the whale whisperers, the teachers, the ahi kaa, the boundary pushers, the leaders, the workers, the innovators, the motivators, they are empowering across generations by being unapologetically themselves.

I ended my day yesterday at Putiki Bay (Kennedy Point) where mana whenua and the community of Waiheke are fighting against the destruction of yet another of our taonga species, our natural resources, and our life giving taiao.

I shared in talanoa with two indigenous wāhine and heard a number of solutions that are ignored by governments, scientists and corporations because they come from the mouths of brown women.

We could roll our eyes and accept the dismissal, or we could gather, grow, strengthen, learn, observe, stand up, open our mouths and kick down the doors with our steel capped boots.

What are you going to do this Tuesday morning?

Qiane Matata-Sipu (Te Wai-o-hua, Waikato-Tainui) is a journalist, photographer and social activist based in South Auckland’s Ihumātao. She is an indigenous storyteller celebrating wahine toa. She is the founder of the Nuku wahine project and is giving a public kōrero at Western Springs Garden Community Hall, Auckland, tomorrow night at 7pm.

Article by AsiaPacificReport.nz

The Governor-General, Dame Patsy Reddy, this week invested social justice advocate and former Green Party MP Keith Locke as a Member of the New Zealand Order of Merit “for services to human rights advocacy”.

Locke described the the award in the New Year Honours list as recognition of the great work of human rights advocates in the many organisations he had worked in, such as those mentioned in the tribute read out at the ceremony.

“Mr Keith Locke has been a long-term human rights activist at both national and international levels,” said the citation.

“Mr Locke became the National Co-ordinator of the Philippines Solidarity Network from 1986 to 1991 and created exchange programmes between social justice groups in New Zealand and their counterparts in the Philippines.

“Around this time he opened the progressive One World Books store, which provided a hub for activists in Auckland.

“He was Secretary of the Wellington Latin America Committee from 1980 to 1985.

In the 1990s he was a Foreign Affairs spokesperson for the NewLabour, Alliance and Green parties and was a Green Member of Parliament between 1999 and 2011.

“During this time, he advocated on politically unpopular international human rights issues and drew attention to human rights abuses in Tibet, China, East Timor, Fiji, Sri Lanka, and the Middle East.

“He was recognised by Amnesty International with the Human Rights Defender Award in 2012 and the Harmony Award from the Federation of Islamic Associations of New Zealand in 2013.

“Since retiring from Parliament, Mr Locke has served on the Boards of the Auckland Refugee Council from 2012 to 2017 and the New Zealand Peace and Conflict Studies Centre Trust until 2019.”

Article by AsiaPacificReport.nz

The arrest, detention, and deportation of University of the South Pacific vice-chancellor Pal Ahluwalia and his wife are significant issues for Fiji and the “Sea of Islands”.

As a son of the Pacific committed to Oceania, I am dismayed by recent events at USP. I write in support of all the peoples of Fiji. Moreover, I uphold the mana of the many artistic and intellectual ancestors USP has provided for the education of younger generations of Pacific people across Oceania.

I acknowledge USP’s educational leadership for all peoples in Oceania with humility and respect. I extend solidarity to all USP staff and students from Fiji and around the Moana.

I do not arrogate the right to tell USP staff or students how they might resolve their issues. We Pasifika in Aotearoa are not qualified to lecture our brothers and sisters at USP about conflict resolution. USP has the collective culture, history, people, and protocols to resolve some of the issues about the expulsion of their vice-chancellor, Professor Pal Ahluwalia.

But I wish to provide some humble suggestions to empower those seeking to resolve the issues that USP in Fiji confronts today.

Speaking as a Pasifika activist, I acknowledge that the only resolutions will be holistic ones involving all parties. But I think the Fiji government can perform an important role in resolving all issues. In broader terms, I feel the Fiji government could perform an important leadership role in allowing USP to heal and move forward in a spirit of Moana unity.

Ramifications for Fiji, region
The Fiji government’s expulsion of Professor Pal Ahluwalia and his wife from Fiji has had tremendous ramifications for Fiji and the region.

Academic organisations, activists, legal organisations, NGOs, journalists, Fiji members of Parliament, regional politicians, and USP alumni, staff, and students have all clarified relevant issues about the Fiji government’s unilateral decision to expel Ahluwalia and his wife.

In summary, some of these issues are:

1. The rule of law and the right of due process;
2. Protection of human rights;
3. The protection of the right to dissent;
4. Academic freedom;
5. Unilateral government intervention into the affairs of USP;
6. Protection of USP staff from unfair dismissal,
7. Safety and the wellbeing of USP staff, students at USP in Fiji, including safe from arrest or detention;
8. Claims of corruption at USP;
9. Allegations against Pal Ahluwalia;
10. Claims of punitive action against Ahluwalia by the Fiji government and Fiji members of the USP Council;
11. Issues of staff remuneration;
12. The health of relationships between Fiji and other member states who co-own USP;
13. Distinctions between state and civil society, i.e. the distinctions between the Fiji government and the regional university campus in Fiji; and
14. Calls for a relocation of the office of USP’s vice-chancellor from Fiji to other member nations, such as Samoa or Vanuatu.

Helpful resolutions
The Fiji government could help resolve these matters by engaging in a number of actions, discussions and processes. It could:

• Invite Professor Pal Ahluwalia and his wife back into the country so the issues could be resolved in Fiji.
• Clarify precisely what part of the law Ahluwalia his wife are alleged to have breached.
• Recommit to protecting the human rights of all in Fiji. More specifically, the government could ensure that all USP employees’ human rights are guaranteed so academic freedom can be exercised responsibly.
• Acknowledge that Pal Ahluwalia and his wife’s human rights have been breached. Moreover, the government could act to ensure this does not happen again to any other USP employee.
• Take precautions not to directly intervene in the affairs of USP again by expelling employees of the university. Moreover, Fiji government representatives on the USP Council could work to ensure this is never carried out again at the university.
• Release the funding the Fiji government owes USP without strings attached.
• Work closely with USP’s member nations to work out collective resolutions to enhancing the regional nature and character of the institution. This could be achieved through the creation of innovative policies that ease current immigration restrictions on the recruitment and retention of staff particularly from the region, and, further, by helping to facilitate an easing of inter-country movement of USP staff and students among member countries.
• Uphold the sanctity of USP as a learning space and strongly discourage police and military units from entering any USP grounds in Fiji and elsewhere.
• Respect the autonomy of USP’s staff and student organisations.
• Ensure the University Council-commissioned 2019 BDO Report, which independently investigated all allegations of corruption, is officially released to all stakeholders including staff and students. The only way to investigate criticisms of Ahluwalia is for independent people to assess the truth of these allegations. Similarly, only independent voices can consider the truth of claims made on Ahluwalia’s behalf. The government agrees to accept the outcomes of such investigations. The search for truth and fact are being politicised because of the Fiji government’s interference in university matters. Truth can only prevail if it is not weaponised for political purposes.
• Ensure all concerns regarding staff remuneration are scrutinised fully and fairly by investigators acting independently of both the Fiji government and USP. The government could respect the independence of investigator’s findings. Moreover, the issue of remuneration for those staff who have served the region selflessly over long years could be examined with sensitivity and respect by investigators.
• Allow USP staff and students privacy to work through issues raised by Professor Ahluwalia’s deportation. The government could step back and encourage USP’s people on all sides of this issue to engage in toktok or talanoa in order to heal and move forward in unity. This might encourage people not to settle scores with one another via government and/or university politics.
• Articulate and clarify the lines of autonomy existing between the spheres of the Fijian state – and USP as part of Moana civil society. Then healthy lines of intersection between state and civil society might be established. If such lines are not clearly established, the Fiji government could be accused of trying to absorb USP in Fiji into an apparatus of the state.
• Seek assistance from Pacific neighbours to help sort out issues. Pacific unity is perhaps best demonstrated when we support one another. Working with Pacific Island friends ensures USP’s vision of re-shaping the future in Oceania continues. Moreover, working in partnership with other Pacific Island peoples ensures USP’s mission of empowering Moana peoples in the region continues for the foreseeable future.

Tony Fala is an activist, volunteer community worker and researcher living in Auckland, Aotearoa. He has Tokelau ancestry. According to genealogies held by family elders, Fala also has ancestors from Aotearoa, Samoa, Tonga, and other island groups in Oceania. He works as a volunteer for the Community Services Connect Trust rescuing food and distributing this to families in need. Fala is currently producing a small Pan-Pacific research project, and is also helping organise an Auckland anti-racist conference.

Article by AsiaPacificReport.nz

When the US formally left the Paris climate agreement, Joe Biden tweeted that “in exactly 77 days, a Biden Administration will rejoin it”.

The US announced its intention to withdraw from the agreement back in 2017. But the agreement’s complex rules meant formal notification could only be sent to the United Nations last year, followed by a 12-month notice period — hence the long wait.

While diplomacy via Twitter looks here to stay, global climate politics is about to be upended — and the impacts will be felt in Australia if President-elect Biden delivers on his plans.

Under the Biden administration, the US will have the most progressive position on climate change in the nation’s history. Biden has already laid out a US$2 trillion clean energy and infrastructure plan, a commitment to rejoin the Paris agreement and a goal of net-zero emissions by 2050.

As Biden said back in July when he announced the plan:

If I have the honour of being elected president, we’re not just going to tinker around the edges. We’re going to make historic investments that will seize the opportunity, meet this moment in history.

And his plan is historic. It aims to achieve a power sector that’s free from carbon pollution by 2035 — in a country with the largest reserves of coal on the planet.

Biden also aims to revitalise the US auto industry and become a leader in electric vehicles, and to upgrade four million buildings and two million homes over four years to meet new energy efficiency standards.

Can he do it under a a divided Congress?
With the US elections outcome, Democrats control the presidency and the House, but not the Senate.

This means President-elect Biden will be able to rejoin the Paris agreement, which does not require Senate ratification. But any attempt to legislate a carbon price will be blocked in the Senate, as it was when then-President Barack Obama introduced the Waxman-Markey bill in 2010.

In any case, there’s no reason to think a carbon price is a silver bullet, given the window to act on climate change is closing fast.

What’s needed are ambitious targets and mandates for the power sector, transport sector and manufacturing sector, backed up with billions in government investment.

Fortunately, this is precisely what Biden is promising to do. And he can do it without the Senate by using the executive powers of the US government to implement a raft of new regulatory measures.

Take the transport sector as an example. His plan aims to set “ambitious fuel economy standards” for cars, set a goal that all American-built buses be zero emissions by 2030, and use public money to build half a million electric vehicle charging stations. Most of these actions can be put in place through regulations that don’t require congressional approval.

And with Trump out of the White House, California will be free to achieve its target that all new cars be zero emissions by 2035, which the Trump administration had impeded.

If that sounds far-fetched, given Australia is the only OECD country that still doesn’t have fuel efficiency standards for cars, keep in mind China promised to do the same thing as California last week.

What does this mean for Australia?
For the last four years, the Trump administration has been a boon for successive Australian governments as they have torn up climate policies and failed to implement new ones.

Rather than witnessing our principal ally rebuke us on home soil, as Obama did at the University of Queensland in 2014, Prime Minister Scott Morrison has instead benefited from a cosy relationship with a US president who regularly dismisses decades of climate science, as he does medical science. And people are dying as a result.

Obama on climate change at the University of Queensland.

For Australia, the ambitious climate policies of a Biden administration means in every international negotiation our diplomats turn up to, climate change will not only be top of the agenda, but we will likely face constant criticism.

Indeed, fireside chats in the White House will come with new expectations that Australia significantly increases its ambitions under the Paris agreement. Committing to a net zero emissions target will be just the first.

The real kicker, however, will be Biden’s trade agenda, which supports carbon tariffs on imports that produce considerable carbon pollution. The US is still Australia’s third-largest trading partner after China and Japan — who, by the way, have just announced net zero emissions targets themselves.

Should the US start hitting Australian goods with a carbon fee at the border, you can bet Australian business won’t be happy, and Morrison may begin to re-think his domestic climate calculus.

And what political science tells us is if international pressure doesn’t shift a country’s position on climate change, domestic pressure certainly will.

With Biden now in the White House, it’s not just global climate politics that will be turned on its head. Australia’s failure to implement a serious domestic climate and energy policy could have profound costs.

Costs, mind you, that are easily avoidable if Australia acts on climate change, and does so now.

Dr Christian Downie is an Australian Research Council DECRA Fellow at the Australian National University. This article is republished from The Conversation under a Creative Commons licence. Read the original article.

Article by AsiaPacificReport.nz

On June 2, the Jayapura District Prosecutor’s Office issued 33 pages containing charges against the defendant Irwanus Uropmabin.

In the document, the Public Prosecutor concluded that Irwanus Uropmabin was proven to have violated Article 106 in conjunction with Article 55 paragraph (1) of the Criminal Code, and stipulated a five-year prison sentence for the defendant.

READ MORE: Seven more people in Indonesia detained for ‘treason’

Irwanus is a student activist who was arrested on August 29, 2019, for participating in an anti-racism protest in West Papua in September last year.

In the demonstration, he was appointed as the security coordinator.

Papuans Behind Bars reported that Irwanus, along with six other political prisoners, were moved from Mako Brimob Jayapura to BalikPapan Class IIB East Kalimantan prison on October 4, 2019.

The transfer violated the Criminal Procedure Code.

Accused of ‘being the brains’
On the same day, the Public Prosecutor also read out charges against Buchtar Tabuni, a leader of “National Parliament of West Papua” accused of being the brains behind the Papua Uprising of 2019.

Despite maintaining his innocence of involvement in organising the Uprising, Tabuni has been charged with Articles 106, 110, and 160 of the Criminal Code, including treason charges.

The District Prosecutor’s office has demanded 17 years imprisonment for Buchtar Tabuni.

Tabuni is a prominent leader who has been repeatedly imprisoned for peaceful protests demanding independence for West Papua.

He has been repeatedly tortured by the Indonesian authorities during these imprisonments. This latest detention is his third.

“These sentences are excessive and at best an attempt to make examples out of West Papuan political activists who are simply trying to exercise their civil and political rights,” said TAPOL in a statement.

“These rights are protected by international principles as well as Indonesia’s national Constitution.

“West Papuans have been denouncing the injustice of these heavy sentences, as the racist perpetrators in Java who triggered the mass protests were either freed or only sentenced to 5, 7, and 10 months imprisonment.”

Article by AsiaPacificReport.nz

By Pacific Media Centre Newsdesk

Indonesian President Joko Widodo’s threat to pursue anyone who impedes investment is worrying environmental activists who claim that such actions could criminalise those fighting for the environment, reports CNN Indonesia.

Jokowi made the threat during his July 14 “Vision Indonesia” speech, in which he said he would chase and “soundly thrash” those who obstruct Indonesian investment.

“Slow or complicated permit processes, especially illegal levies. Be careful, going forward I guarantee that I will chase, I will control, I will check and I will soundly thrash [them] if necessary! There should no longer be any obstructions to investment because this is the key to creating more jobs,” said Widodo in the speech.

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The head of The Indonesian Forum for the Environment, Khalisa Khalid, said such language could implicate anyone defending their livelihoods.

“When Jokowi uses threatening diction like that, then the apparatus underneath him will pursue it, so we are worried that it will increase the violence and criminalisation of people who are fighting for their livelihoods and the environment.”

She said that this narrative is worrying because ever since the New Order regime of former president Suharto people who have defended their sources of livelihood and the environment have been accused of obstructing investment.

“On the other hand investment permits which have been issued recklessly since the New Order regime have resulted in hundreds of thousands even millions of people losing their sources of livelihood.”

She said this kind of investment has forced farming communities to become factory workers or plantation labourers. Land evictions have also resulted in traditional communities losing their local identity.

“The culture of saving and holding the environment sacred is being sacrificed for the sake of pursuing macro-economic growth,” she said.

Khalid is calling on president elect Widodo and his new vice president Ma’ruf Amin not to play around with environmental issues and consistently implement the political pledges made in Nawa Cita (Widodo’s nine point priority program).

“This is not about me or you, it’s also not about us or them. But this is about the fate of the environment and the future of the nation’s next generation,” she said.

Article by AsiaPacificReport.nz