Jacinda Ardern will largely be remembered in Aotearoa New Zealand as the prime minister whose pandemic-era policies saved thousands of Kiwi lives, according to former prime minister Helen Clark.

And she will also be considered an example of how to govern in the age of social media and endless crises, political experts say, while also achieving more than her critics might give her credit for.

Ardern was set to deliver her valedictory speech later today, having stepped down as prime minister earlier this year after just over five years in the job.

“I think that while I’m happy for Jacinda that she’s going to get a life and design what she wants to do and when she wants to do it, you can’t help feeling sad about her going,” Clark, herself a former Labour prime minister, told RNZ Morning Report ahead of Ardern’s speech.

“Leaders like Jacinda don’t come along too often and we’ve lost one.”

Ardern has played down suggestions online vitriol played a part in her decision to stand aside — but acknowledged on Tuesday she hoped her departure would “take a bit of heat out” of the conversation.

Clark said she “fundamentally” believed the hatred got to Ardern, powered by “populism and division” generated by former US President Donald Trump and his supporters.

‘Conspiracies took hold’
“Conspiracies took hold and suddenly you know, as the pandemic wore on here, I think the sort of relentless barrage from America — not, not just through Trump himself and the reporting of him, but through the social media networks — we have the anti-science people, the people who completely distrusted public authority, the QAnon conspiracies and hey, it played out on our Parliament’s front lawn and it still plays out and it’s very, very vitriolic and divisive.

“So I think that that spillover impact was really quite, well, not just unpleasant — it was horrible.”

Researchers have found Ardern was a lightning rod for online hate.

The perpetrator of the 2019 mosque shootings used the internet to connect with and learn from other extremists, which led to Ardern setting up the Christchurch Call movement to eliminate terrorist and violent extremist content online.

Her post-parliamentary career will include continuing that work, as New Zealand’s Special Envoy for the Christchurch Call, reporting to her replacement, Prime Minister Chris Hipkins.

“The mosque murders was just the most horrible thing to have happen on anyone’s watch, and she rose to the occasion, and I think the international reputation was very much associated with initially the empathy that she showed at that time,” said Clark.

But “one of New Zealand’s darkest days”, as Ardern put it at the time, was not the only near-unparalleled crisis she had to deal with in her time as prime minister.

“The White Island tragedy was another that needed, you know, very empathetic and careful handling. But then comes covid, and there’s no doubt that thousands of people are alive today because of the steps taken, particularly in 2020.

‘Would we have survived?’
“You know, I mean, I’m obviously in the older age group now which is more vulnerable. My father is 101 now and has survived the pandemic. But would we have survived it if it had been allowed to rip through our community, like it was allowed to rip through others?

“I think that there’d be so many New Zealanders not alive today had those steps not been taken.”

Data shows New Zealand has actually experienced negative excess mortality over the past few years — the elimination strategy so successful, fewer Kiwis have died than would have if there was no pandemic.

Former Director-General of Health Dr Ashley Bloomfield said that was “unique, virtually unique around the world”.

Despite that, it was New Zealand’s aggressive approach towards covid-19 in 2020 and 2021 that arguably drove much of the polarisation and online vitriol.

“There’s no doubt that those measures did save lives. They also drove people into frenzied levels of opposition and fear and isolation,” said Clark. “They felt polarised, they felt locked out.”

But she said Ardern bore “very little” responsibility for that.

Political scientist Dr Bronwyn Hayward of the University of Canterbury said Ardern’s Christchurch Call to eliminate extremist content will have a long-lasting impact on not just New Zealand, but the world.

“There’s been a lot made about the fact that she resigned under pressure from the trolls, which is completely missing the point that what she’s saying is that in this era where we’ve got particularly Russian, but also other countries’ bots that are attacking liberal leaders,” Dr Hayward told Morning Report, saying Ardern was the first global leader to “really understand” how what happens online can spill over into the real world.

“She understands that democracies are now under attack, and the front line is your social media, where we’ve got a propaganda war coming internationally.

“So she’s taken a very systemic approach to thinking about how to tackle that, so that in local communities it feels like you’re reeling from Islamophobia, to racism to transphobia, but actually, when we look internationally at what’s happening, naive and quite disaffected groups have been constantly fed this material and she’s taken a systemic approach to it.”

Clark said one of the biggest differences in the world between Ardern’s time as prime minister and her own, was that she did not have to deal with social media.

“I didn’t have a Twitter account, didn’t know what it was really. We had texts, that was about it. We used to have pagers, for heaven’s sake.”

Ardern’s domestic legacy
One of the first things Hipkins did when he took over as prime minister was the “policy bonfire” — but critics have long said the Ardern-led government has had trouble delivering on its promises.

Interviewer Guyon Espiner reminded Clark that her government had brought in long-lasting changes like Working for Families, the NZ Super Fund and Kiwibank — asking her what Ardern could point to.

Clark defended Ardern, saying the coalition arrangement with NZ First in Ardern’s first term slowed any reform agenda she might have had, and then there was covid-19.

“Looking back, there needs to be more recognition that the pandemic blindsided governments, communities, publics around the world. It wasn’t easy.”

Dr Hayward pointed to the ban on new oil and gas exploration and child poverty monitoring, “which before that was ruled as impossible or too difficult”.

Dr Lara Greaves, a political scientist at the University of Auckland, said it was “incredibly hard to really evaluate” Ardern’s legacy outside of covid-19.

“Ultimately … she is the covid-19 prime minister.”

The future
Clark said Ardern would be emotional during her valedictory speech.

“You have very close relationships with colleagues, you have relationships with others of a different kind — with the opposition, with the media, with the public — and you’re walking away, you’re closing the door on it.

“But you know that a new chapter will open, and that life post-politics can be very rewarding. I’ve certainly found it so. I have no doubt that Jacinda will get back into her stride with doing things that she feels are worthwhile for the the general public and worthwhile for her.”

After losing the 2008 election, Clark rose the ranks at the United Nations. She said while that was an option for Ardern, there is plenty of time for the 42-year-old to do other things first.

“I was, you know, 58 when I left being prime minister. And Jacinda’s leaving in her early 40s and she has a young child, so who knows? She may want Neve to grow up with a good old Kiwi upbringing.

“And she may want her, you know, involvement internationally to be more, you know, forays out from New Zealand. That’s for her to decide. I mean, the world’s her oyster, if she chooses to follow that.”

Dr Greaves also pointed to Ardern’s relative youth.

“It seems like she’s going for a period of sort of recovery and reflection and figuring out what to do next. But of course, she’s got another 20 years in her career, at least — the world’s her oyster.”

This article is republished under a community partnership agreement with RNZ.

As Jacinda Ardern gets ready to deliver her valedictory speech in the Parliament today, former prime minister Helen Clark says she will largely be remembered as the prime minister whose pandemic-era policies saved thousands of Kiwis’ lives. https://t.co/LhKPSZulpW

— RNZ (@radionz) April 5, 2023

Article by AsiaPacificReport.nz

There is a dangerous anger on rapid boil at the protest in Wellington. It is a stew of dispossession and unrest alongside various delusional beliefs and violent threats.

Two weeks into the protest and the police have had to endure human waste and acid thrown at them; a car driven into them; threats of violence; chants of “shame on you”; accusations of police brutality; physical attacks and injuries.

Meanwhile, the illegal occupiers (who refused to move their cars to a free car park) claim peace and love as the Ministry of Health reported today a record 2846 new community cases of covid-19 with 143 people in hospital with the virus.

This “protest” was from the beginning organised in part and spread by QAnon (a conspiracy group that want to hang the government literally) alongside religious groups. Also in the mix are white supremacists (Nationalist Front).

It was joined by “everyday people” annoyed with mandates they don’t want to live with.

Well, if these “everyday people” can lower their standards to stand shoulder to shoulder with violent extremists all I can say is, “shame on you”.

Deputy Leader of the House, Labour’s Michael Wood recently spoke of these threats at Parliament: “There is a river of violence and menace. There is a river of anti-Semitism. There is a river of Islamophobia. There is a river of threats to people who work in this place and our staff.”

A recent Stuff article reported that a “Labour MP says protesters have been waiting at the doors of her office at night, and are telling politicians they will be ‘lynched, hung or kidnapped’”.

Michael Wood: “There is a river of filth, there is a river of violence and menace, there is a river of antisemitism, there is a river of Islamophobia…there is a river of genuine fascism in parts of the event that we see out the front of this parliament today” pic.twitter.com/h5zJRXA5TL

— Mediaspot (@mediaspotnz) February 17, 2022

Deputy Speaker Michael Wood speaking in Parliament on February 17. Video: NZ Parliament

These underlying threads of violence give the protest its bite, if not its bark. The protest in Wellington was inspired by the truckers’ convoy in Canada and the occupation of Ottawa.

We know that this was not an organic uprising of truckles, but was rather inspired by QAnon conspiracy theorists.

Conspiracy far right media platform Counterspin in New Zealand was central in the formation and viral spread of the Aotearoa convoy,

It is also, astoundingly, a protest that is preaching aroha (love) and peace. This is at odds with the Trump-loving, QAnon inspired cesspit of violence. QAnon believes that the government is full of elite Satan-worshipping paedophiles in government, business and media.

They believe that politicians and journalists will be executed in a day of reckoning.

That is why “hang ‘em high” was chalked on the steps to Parliament in the first days of the protest. Many people at this protest want to see politicians and media people executed.

This protest also has the support of white supremacists with swastikas chalked on a statue in the early days.

This disgusting far-right, anti-establishment hatred has no place in Aotearoa. Yet here it is at a protest supported by thousands on the Parliament lawn.

I have protested at many events over the years in Aotearoa in the name of animal rights. Never would I stand alongside people who preach violence. And in all cases police behaviour toward myself and my fellow protestors has been exemplary and respectful.

The protest was ill-thought out in direction, leaderless, and doomed to failure. Their demands cannot possibly be met in a time of global pandemic that has brought the world quite literally to its knees.

And yet as the days tick by, yoga classes spring up alongside gardens. Food stalls and dancing, a concert, love and freedom grow like fairy tales.

It’s all a fairy tale. Make no mistake. This protest may preach peace, but its bones are evil.

— Lynley Tulloch

It’s all a fairy tale. Make no mistake. This protest may preach peace, but its bones are evil.

So where to go from here? There is no end in sight for this drama. The protesters are revelling.

The government can’t move them. Police can’t move them. The army can’t move them.

Ironically, as suggested by ex-Labour party president Mike Williams, it will be the covid virus itself that will bring them down. And that is one little virus that doesn’t care about threats of violence.

The only thing it will take notice of is a vaccine and a mask, and those are in short supply on Parliament grounds right now.

The virus doesn’t care if you are a child, or elderly, or immune-compromised or dangerously deluded. It doesn’t give a care in the world about your rights. It just goes and sticks its spikes right into you joyfully.

And so, Mike Williams is probably right. And therein lies the biggest irony of this whole protest.

Dr Lynley Tulloch is an educational academic and also writes on animal rights, veganism, early childhood, feminist issues, environmentalism, and sustainable development.

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