I sat in a cafe listening to one man telling another how to get more out of his workers — “his team”, kind of the way people talked about workhorses until some of us read Black Beauty and learned that sentient creatures have feelings, both animals and people.

I hope that people will wake up to the need to unite, to pull together. The best decluttering is decolonising.

Maybe Zohran Mamdani’s win is a sign that will herald a new era, an era when socialists can beat “the money men”. Maybe it’s time when we will all wake up to a different possibility. Maybe other values will be recognised.

Virtues do not come from wealth. Capital, capitalism (the key is in the word) is a system of exploitation. It was designed by merchants to make some rich and keep others poor. That’s the system.

Maybe you were not taught that? Of course you were not taught that. Think about it.

I listened to William Dalrymple being interviewed by Jack Tame last Sunday and I thought Jack — who I used to respect a lot before he failed to tackle genocide with Israel’s representative for genocide here in Aotearoa — I thought he, Jack, looked like a possum in the headlights when Dalrymple said that Donald Trump had a precursor in Benjamin Netanyahu and called genocide a genocide.

I like to think Jack and others like him (because I have been like them too) will learn to learn about the history of all people and not view history as an inevitable story of winners and losers.

Winners are exploiters
The winners are exploiters and if we want to save the planet we need a massive game change.

The legacy of colonisation.      Video: TVNZ Q&A

Look at the stats of the land that was taken for expansion and how that expansion was used to justify the extermination of one people to prop another people up. The stats, the real statistics show who was there before, show people lived on the land with the land and the waters.

Capitalism is a system of expansion and exploitation. It flourished for a while on slavery and it flourished for a while on settler colonialism, and it flourished for a while on keeping workers believing the story that they were working for greater glory when their take home pay did not equal the value of their labour.

And there is a difference between guilt and remorse. We can learn from the latter. The former, guilt, stagnates, it leads to defence and offence.

We need to recognise that we don’t need to prop up a dying system that flourishes on making some weak and others stronger.

We need to learn to change — those of us who were wrong can admit it and go forward differently. We can realise that they system was designed to make us fail to see the threads that connect all people. We can wake up now and smell the manure among the roses.

Good shit helps things grow, bad shit is toxic contaminated waste that turns things inwards, makes them gnarly.

Monsters are connected
Unfortunately, those who behave like monsters are connected not just to some of us but all of us.

We need to open our minds and our hearts to a different our value system. We need to decolonise our senses.

If you defend a bad system because right now you are one of the few on a decent pay scale then you are part of the problem. You are the problem. You have been conned. A system is only fair if it is fair for all people.

Learning history gives us a map said Dalrymple (author of The Golden Road which tells the story of how great India was BEFORE it was stolen by Britain — how that country gave the world numbers and so much more) and we need to learn how the map was drawn.

As someone who reads history to write history, I encourage us all to read widely and deeply and to research so that we do not stop thinking and analysing, and so we can tell wrong from right.

Do not be neutral about wrongs as some historians would suggest. It is more than OK to call a wrong a wrong. In fact it is vital. Take a new lens into viewing history, not the one the masters have given you.

We miss seeing the world if we look fail to think about who drew the map, how it was drawn up by men who carved up the world for the Empires intent on creating a golden age by enslaving most of the people to prop up those at the top.

World map’s curling edges
We need to look under the curling edges of the world map drawn up by the exploiter. We need to find find the stories of those who were exploited and who had been part of the creation story of this planet before they were exploited.

Those of us who are descendants of colonisers also — many of us — descend from those who were exploited.

The stories of British workhouses, of the system of exile via banishment, of the theft of women’s rights, of the extreme brutal forms of punishment, the stories of the way the top class pushed down and down on the people of the fields and forests and forced them to serve and serve, these real stories are less well known than the myths.

Myths like the story of King Arthur are better known.

Some myths have been created as a form of propaganda. We need to unpick the stories that were told to keep us stupid, to keep us ignorant.

It is time to stop following the trail of crumbs to Buckingham Palace, or at least to see where the trail really leads — to pedophiles who preyed on others, to predators — not just one but many, to people brilliant at reconstructing themselves — creating some fall guys and some good guys and making some people villains.

That story is a lie that protects and processes dysfunction.

Acting on the truth
Blaming one part of the system prevents us from realising and acting on the truth that the whole system is one of exploitation.

This was always a horror story disguised as a fairy story. One crown could save so many poor. The monarchy is not a family that produced one disfunctional person it is the disfunction.

It promotes the lie that one group of people deserve wealth because they are better than another. What a sick joke.

So let’s back away from societies made by men who want to profit from others and get back to nature.

Let’s look on nature as a sister or mother — a sister or mother you love.

Let’s look at the so called natural disasters like climate change. Look at how they have been created by “noble men” and “noble women” and ignoble ones as well. Disasters that can be averted, prevented.

Who suffers the most in a natural disaster? Not the rich.

How do we heal?
So how do we hope and how do we heal? We see the change. We be the change.

I like listening to intelligent insightful people like Richard D Wolff and Yanis Varoufakis:

Mamdani beats the money men.      Video: Diem TV

Personally, for my mental and physical health I’ve been sea bathing, dipping in the sea. I join a group of mainly women who all have stories, and who plunge into nature for release and relief, to relieve ourselves from the debris. Uniting in nature.

I’ve learned that every day is different. The sea is always changing. No two waves are the same and they all pull in the same direction.

We are part moon, part wave, part light, part darkness. We are the bounty and the beauty.
I do have hope that we will all unite for common good. Sharing on common ground. The word Common is so much better than Capital.

If you are working for the kind of people that are discussing how to get more out of you for less, then unite.

And if you know people who are being exploited in any way at all unite with them not the exploiter. Be the change.

By helping each other we save each other. And that includes helping our friend and exploited lover: Nature.

Saige England is an award-winning journalist and author of The Seasonwife, a novel exploring the brutal impacts of colonisation. She is also a contributor to Asia Pacific Report.

Article by AsiaPacificReport.nz

Tonga has not done enough to combat people trafficking and will remain on an American watch list, according to the US State Department’s annual report.

Since convicting its first trafficker in April 2011, the government has not prosecuted or convicted any traffickers, the State Department said.

The government had taken little action on people trafficking, even considering the pressures of the covid-19 epidemic.

The government had not investigated any potential trafficking cases for three years in a row. Police said their ability to pursue cases was affected by a lack of resources.

The Trafficking in Persons Report acknowledged that Tonga’s borders had been closed early in the epidemic and entry to the kingdom was extremely limited.

However, it said some Tongans and foreign individuals were vulnerable to trafficking in Tonga, and some Tongans are vulnerable to trafficking abroad.

Sex workers
Tongans working overseas were vulnerable to labour exploitation. However, it also said that Asian workers in Tonga were vulnerable to labour exploitation and being forced to become sex workers.

East Asian women, especially those from the People’s Republic of China (PRC), who were recruited from their home countries for legitimate work in Tonga were vulnerable to sex trafficking

They often paid excessive recruitment fees and sometimes ended up as sex workers in clandestine establishments operating as legitimate businesses.

Chinese workers working in construction on government infrastructure projects in Tonga were vulnerable to labour trafficking.

Tongan children were vulnerable to sex trafficking.

Reports indicated that Fijians working in the domestic service industry in Tonga experienced mistreatment typical of labour trafficking.

Tongans working overseas, including in Australia and New Zealand, were vulnerable to labour trafficking, including through withholding of wages and excessive work hours.

Some Tongan seasonal workers who were unable to leave Australia after the borders were closed due to covid-19, then became vulnerable to exploitation.

Some employers had rushed workers to sign employment contracts they may not fully understand, while others were unable to retain copies of their contracts.

Minimum standards
“The government of Tonga does not fully meet the minimum standards for the elimination of trafficking, but is making significant efforts to do so. These efforts included providing funding to an NGO available to assist trafficking victims,” the report said.

“However, the government did not demonstrate overall increasing efforts compared with the previous reporting period, even considering the impact of the covid-19 pandemic on its antitrafficking capacity.

“The government did not identify any victims, develop procedures to identify them, or investigate any cases of trafficking.”

The report said the government did not have a national action plan or conduct awareness campaigns. However, authorities informed Tongans participating in seasonal worker programmes overseas about workers’ rights.

The State Department said Tonga should sign up for the Protocol to Prevent, Suppress and Punish Trafficking in Persons.

It said the government should also:

• Develop and fully implement procedures for proactive identification of trafficking victims among vulnerable groups;
• Increase efforts to investigate and prosecute trafficking crimes;
• Amend trafficking laws to criminalise all forms of trafficking in line with the definition under international law, including such crimes lacking cross-border movement;
• Develop, adopt, fund, and implement a national action plan;
• Uee the Asian liaison position to facilitate proactive identification of foreign victims and their referral to care;
• Provide explicit protections and benefits for trafficking victims, such as restitution, legal and medical benefits and immigration relief; and
• Develop and conduct anti-trafficking information and education campaigns.

Dr Philip Cass is an editorial adviser to Kaniva Tonga and is editor of Pacific Journalism Review. Republished with permission as part of a Kaniva Tonga and Asia Pacific Report collaboration.

Article by AsiaPacificReport.nz

The riots in Honiara yesterday, disturbing the city’s normally quiet atmosphere, were unexpected but not surprising.

Someone made reference to a possible protest that would coincide with the convening of Parliament, but details were sketchy and social media was tightlipped about a protest for a change.

Arguably, the riots are a culmination of a number of flashpoints that have been ignored these past few months.

At a “Tok Stori” Conference jointly held by the Solomon Islands National University and University of Melbourne on Wednesday, 17 November 2021, on the environment, conflict and peace, I spoke about unmasking the faces of those who control the Solomon Islands economy.

I argued that even though 80 percent of land in Solomon Islands is owned by Solomon Islanders, they are largely bystanders, while outsiders, mainly Malaysian, Filipino, and Chinese loggers and mining companies control the resources and the political processes involving our politicians.

People might elect our members of Parliament, but it is the logging companies, mining companies and other largely Asian-owned companies that underwrite the formation of government, influence the election of the Prime Minister, and keep ministers and government supporters under control after the elections.

In return, if they want anything, or need special favours, they go directly to ministers and even the Prime Minister.

Indigenous owners shut out
Indigenous Solomon Island business owners do not have the same access to our leaders. The political governance arrangements in Solomon Islands are shaped by the cozy co-existence between foreign loggers, miners and businesses.

The influence of non-state actors in shaping political undercurrents in Solomon Islands cannot be ignored.

Yesterday’s protest is said to have been instigated by supporters from Malaita, but the frustration with the national government, the attitude of the Prime Minister and ministers to provincial governments and provincial politicians, and the sense of alienation and disenfranchisement, is arguably shared across a wide spectrum of the country.

People feel resentful when they see the national government giving a Malaysian company preferential tax status by virtue of an Act of Parliament, or $13 million as a deposit towards the construction of what are purportedly poor-quality prefabricated houses, while Solomon Islanders have to sleep on the floor in the emergency department of their hospital.

Such things are inevitably bound to fuel resentment. When people see the government bypass local, indigenous contractors for the Pacific Games, it makes them antagonistic, and feel neglected.

This sense of alienation, disempowerment and neglect has been building for some time.

Yesterday’s protest is intertwined with the complexity of the China-Taiwan, and national-provincial government political dynamics that have been well publicised.

Shoddy treatment of Premier
Malaitans in Malaita generally have been sympathetic to their Premier. The shoddy way the national government has been treating their highly respected Premier Daniel Suidani, starting with arrangements for his overseas travel, and then blocking every single attempt he made at appointing ministers while he was away, has not been lost on Malaitans.

The unprecedented welcome he received at Auki when he returned from medical leave was testament to the high regard in which he is held.

Not even the Prime Minister would have come anywhere near size of the crowd that welcomed him that day. Notably absent were the Malaitan members of the national Parliament.

The thousands of supporters who showed up in truckloads from all wards in Malaita to stop the vote of no-confidence against Daniel Suidani should have sent a signal to national parliamentarians and the Prime Minister that it was time to set aside their differences.

Perhaps they underestimated the people’s resolve, thinking that the bribes that were allegedly paid to the Malaita provincial members would have been sufficient to topple Daniel Suidani.

Where the money originated from remains a mystery. However, Daniel Suidani’s vocal opposition to the switch to China, and his courting of Taiwan, might give a clue.

Throughout the past months, there has been little dialogue between the national government and the Malaita provincial government. A great opportunity to avoid today’s protests would have been for government ministers from Malaita to attend a reconciliation ceremony that was held in Aimela, a village outside Auki, last week.

They were not seen. Diplomacy and dialogue are not confined to international relations. They are very important attributes for politicians to have when they deal with each other.

Drifting to self-destruction
Solomon Islands has been drifting to self-destruction. It is one of the most aid dependent countries in the world.

Significant donor support is given to its health and education sector. Yet, its ministers and senior government officials treat its people poorly, and allow them to be exploited by loggers and miners.

Yesterday’s protest and riots are evidence of serious underlying currents that have been neglected. There has to be reform to the political system, including making the government more inclusive.

Those that rioted today probably don’t get anything from government. This has to change, otherwise Solomon Islands could be on the pathway to implosion.

Dr Transform Aqorau is CEO, iTuna Intel and founding director, Pacific Catalyst and a legal adviser to Marshall Islands. He is the former CEO of the Parties to the Nauru Agreement Office. This article was first published on DevPolicy blog at the Australian National University and is republished here under a Creatiuve Commons licence.

A sad day indeed when a school building was also torched and burnt down. My former school, Honiara Senior High School now being burnt down this evening. The science lab is now gone and the fire moving towards the assembly hall. A sad time for the students & teachers ?‍??not mine pic.twitter.com/MhIa1m8xzU

— Georgina Kekea (@ginakekea) November 24, 2021

Article by AsiaPacificReport.nz

Apologies are, more or less by custom, the end of things.

Say sorry, and don’t mention it again.

As warm and moving as New Zealand Prime Minister Jacinda Ardern’s apology was over the immigration Dawn Raids of the 1970s, it will mostly fade away. At the function, standing under an Auckland Town Hall plaque honouring one of New Zealand’s worst administrators of Samoa (and Tokelau), no one I spoke to, knew who he was.

And yet nine years ago Prime Minister Helen Clark formally apologised for his actions and others.

Apologies are a bit of a sugar rush; something else is needed.

Which brings me to Australian-based academic Katerina Teaiwa who, during the dawn raid apology, tweeted it was great to hear, and added: “We’ll have to work on some specific recognition and support for Banabans from Kiribati & Fiji whose island was sacrificed for NZ, Aus & UK development/agriculture/farming/food security.”

Understanding what happened to Banaba is vital for Pacific futures; not just for correcting historical wrongs that can be dealt with a glitzy Town Hall confession of guilt.

Tragic story of Banaba
That said, the tragic story of Banaba and New Zealand’s role in it – and in Nauru – justify a formal state apology but Teaiwa is right to suggest a rather more ongoing process.

Banaba is vitally important for a number of reasons.

First there is the brutal business of not only robbing a people of their land, but also of enforced exile to another part of the world. Sea level rise, alone, may well make this more the norm, than unusual. Banabans, how they were treated and their response, offer much to an endangered low lying Pacific.

And as Pacific states move toward the business of seafloor mining, Banaba offers lessons in issues as diverse as “beware strangers offering lavish gifts” to “and where do we live after the strangers have taken all the riches….?”

What is also alarming about the Banaba story (and Nauru’s) is that their corrupt, illegal and deceptive plunder was done to make, in particular, Aotearoa and Australia rich. The soils of Banaba and Nauru contain motherlodes of phosphate which is needed to grow grass for agriculture.

Here is the rub: almost no New Zealanders know the story of Banaba or Nauru. And when pressed, some will say, reflecting colonial propaganda, that “we paid a fair price for the phosphate”.

No ‘fair price’
A simple reply: no we did not. Never did.

An apology to Banaba is necessary but only after Aotearoa and others come to terms with what they did to around a thousand people who, for centuries, have lived peacefully on a beautiful island.

Its stark ruins today should remind us that just saying sorry is mostly not enough.

Michael Field is a co-publisher of The Pacific Newsroom. This article is republished with permission.

Great to hear. We’ll have to work on some specific recognition and support for Banabans from Kiribati & Fiji whose island was sacrificed for NZ, Aus & UK development/ agriculture/ farming/ food security https://t.co/DndnKPvIiv

— Katerina Teaiwa ???? (@KTeaiwa) August 1, 2021

Article by AsiaPacificReport.nz

ANALYSIS: By Catherine Rottenberg

A few days ago, I received a message from my son’s secondary school announcing that it would be celebrating International Women’s Day (IWD) on Friday. The message read:

“The school is selling Feminist jumpers to mark the event. Jumpers are on sale for 10 pounds ($13) – please ask your daughter or son to bring 10 pounds cash to the English office if she/he would like to wear one.”

A few hours later a friend called to tell me, tongue-in-cheek, that International Women’s Day t-shirts are passe and that sex toys are the new t-shirts, sending me a link to “IWD sex toys” currently on sale.

READ MORE: More International Women’s Day articles

The irony is that International Women’s Day began as an initiative of the Socialist Party of America to honour the 1908 garment workers’ strike in New York, which, at the time, was the biggest industrial action ever taken by women workers in the United States.

Hence, the dedication of a day to women began as a struggle against capitalist economic exploitation, where women demanded better working conditions and higher wages.

It is true that, over the course of the 20th century, International Women’s Day has undergone many transformations. In certain countries and contexts, it has served as a day simply to celebrate women and their accomplishments.

It has also been a catalyst to mobilise women around the world to rally for a variety of political causes: from working women’s rights through the right to vote and participate in politics to anti-war protests and, more recently, gender equality.

Problematic tokenism
There is, of course, always a certain problematic tokenism when setting aside one day during the year in which we either celebrate women and/or protest gender inequality.

But in the past few years, and particularly with the rise of Trumpism and the far-right across Europe, South America, India and many other places, International Women’s Day has taken on increased potency and significance.

Indeed, the demonstrations organised today, March 8, across the globe have become more militant and intersectional since 2016.

One has only to think of Spain, where last year millions walked out to protest against gender inequality and sexual discrimination, or the US, where the Feminism for the 99 percent movement called for a women’s strike.

The agendas of many of these protests go well beyond “equality”: They are demanding gender, racial, economic, and climate justice, understanding that these issues are inextricably linked.

And yet, as the message from my son’s school and the IWD sex toys reveal, alongside the more militant direction of International Women’s Day, there has also been another parallel development, namely, the increasing commodification of March 8 and its branding by corporations.

Solidarity by shopping, not struggle
Scholars call this brand activism, where corporations attempt to improve their reputation by using some popular and often progressive cause in their PR and advertising campaigns. The businesses and corporations thus give in order to get.

An example of this is the fashion e-tailer Net-a-Porter which has launched an exclusive limited-edition collection of IWD T-shirts in collaboration with six women designers. It is true that all of the profits go to a charity supporting women survivors of war, but activism and empowerment here is equated with buying an expensive t-shirt with words like “You Go Girl”.

Women, in other words, are encouraged to express their solidarity not through struggle or protest, but by shopping.

This corporate appropriation is clearly part of a wider cultural phenomenon – the rise of neoliberal feminism.

This kind of feminism encourages women to invest in themselves and their own aspirations, inciting them to build confidence and “lean in”. And while such feminism acknowledges the gendered wage gap and sexual harassment as signs of continued inequality, the solutions they posit, such as encouraging individual women to take responsibility for their own well-being, do not challenge the structural and economic undergirding of these phenomena.

Neoliberal feminism is palatable and marketable precisely because it is a non-threatening feminism. It doesn’t address the devastation wrought by neoliberal capitalism, neo-imperialism or systemic misogyny and sexism, so it is easy to embrace and it sells well on the marketplace.

Its message is the exact opposite of the one advanced by the women’s strikes at the beginning of the 20th century.

Feel-good feminism
Moreover, given the rise of this feel-good feminism, it is not hard to understand why suddenly everyone is eager to claim the “feminist” label: from movie stars like Emma Watson to Canadian Prime Minister Justin Trudeau.

Nor is it difficult to understand why this feminism makes good business today.

The popularity of feminism and its widespread embrace is not a bad thing per se. But it is crucial to understand what kind of feminism has become popular and why.

A watered down and defanged feminist message is neither going to uproot patriarchy, nor is it going to help us resolve the existential threats to life on earth.

We thus have two competing forces at work at the moment. On the one hand, we have a popular, commodity-driven feminism that serves as a handmaiden to neoliberalism.

On the other hand, we have a growing movement of mass feminist mobilisation that is demanding transformative social justice.

In the US, such mass mobilisation has been spearheaded by activists like Alicia Garza, who is one of the cofounders of Black Lives Matter and Linda Sarsour, who was cochair of the 2017 Women’s March, the 2017 Day Without a Woman, as well as the 2019 Women’s March.

Their feminism is a threatening one because it challenges the intersecting systems of oppression: from white supremacy through Islamophobia to misogyny and neoliberal capitalism. These women carry on the revolutionary spirit that sparked the first IWD over a century ago.

Which feminism “wins” in many ways depends on us. I, for one, have made my choice. Today, I will join the Global Women’s Strike and will bring my two sons along.

Dr Catherine Rottenberg is an associate professor of American Studies at the University of Nottingham. This article was first published by Al Jazeera English.

Article by AsiaPacificReport.nz

Comment from Vanuatu Daily Digest

Knee-jerk resentment of someone else’s success, as elsewhere, is sadly a feature of Vanuatu life, so the kind of comment seen below, prompted by the feature film Tanna‘s global success  — and now Oscar nomination, is not unexpected:

Thanks and good tumas blo save’ but my comments is, I think my people have been exploited and although the film is making its name to the top, how are these custom village people, the film actors, the island and the country been compensated for what they have to go through to produce this film including any protocol in this country? Can some one reply to this comments with some evidence?

Exploitation is a serious claim to make, however, so we are taking this opportunity to set the record straight.

Protecting kastom mo kalja is taken very seriously in Vanuatu. The Vanuatu Cultural Centre — as the commentor may already know — has stringent protocols in place to prevent exploitation of communities.

Filmcrews must get prior approval to work in Vanuatu, are carefully monitored while working in the country, and must give a copy of their unedited footage to the Cultural Centre when they leave.

On Tanna, the Tafea Cultural Centre supervises all cultural protocols.

In the film Tanna‘s case, The filmmakers went a step further – they opened a kastom rod (a relationship built on mutual respect and kastom) between themselves, the chiefs and the community. This connection is arguably a major reason why audiences have responded so well to Tanna – the genuine, heartfelt connection between the filmmakers, the cast and the community is apparent.

Vanuatu Daily Digest reached out to the filmmakers for clarification, and Janita Suter, wife of co-director Bentley Dean and location producer for the film had this to say:

“The film was only possible through the auspices of the Vanuatu Culture Centre at a national and local level, who insist and ensure that all people involved in the productions of films in Vanuatu are dealt with fairly and respectfully — including representation and payment during production (both traditional and financial).

“Beyond this The Vanuatu Culture Centre and community of Yakel are in charge of DVD sales for all of Vanuatu, including how the film is distributed and profits. Our aim is that people should continue to benefit from their cultural output.

“We’re regularly in contact with the community, in fact one was recently staying with us! The film continues to give back to the community and the chiefs have been happy with this arrangement right from the beginning. The chiefs maintain there is a strong kastom road between us.

“It is good to clarify this sort of commentary. There were very deliberate safeguards to ensure no ‘exploitation’ occurred and that the correct ‘monetary compensation’ was made for those involved in the film. This was all arranged through the official relevant Vanuatu institutions described above, as is the correct process for filming in Vanuatu, as well as the traditional chiefs of the villages involved.

“If people have queries on this they can speak with the chiefs of Yakel or Jacob Kapere from the Cultural Centre, or the cultural director of Tanna, JJ Nako (if you can find him!).”