The Sixth Labour Government Kicks The Kiwi Working Class In The Guts – Again

Any last hope that the Sixth Labour Government was still operating on behalf of the New Zealand working class was dashed earlier this week by the announcement of new working visa rules. “Up to 30,000 businesses across the country will benefit” from Labour’s latest kick to the guts of the marginal workforce. This essay explains.

Immigration Minister Iain Lees-Galloway claims that the new work visa rules will “assist between 25,000-30,000 businesses to fill shortages.” Unsurprisingly, the mainstream media is spinning this as a victory for New Zealand businesses, which it undoubtedly is. What they don’t mention, however, is how it’s a commensurate loss for the New Zealand working class.

As this page has previously pointed out, the wage of working-class people is a function of the supply of cheap labour. Increase the supply of cheap labour, as the “Labour” Party have done here, and you weaken the bargaining position of the working class. The more cheap labour there is, the greater the choice for the employers – and they will choose the cheapest labour they can, this being one of their greatest expenses.

The way the economy is supposed to work is that labour shortages force businesses to increase the wages they pay, which leads to marginal workers becoming attracted to those offers. The way the economy works in Clown World is that labour shortages cause employers to go crying to the Minister of Immigration, who fast-tracks visas for cheap labour to move here and undercut the native working class.

The sad truth is that the Labour Party is just as neoliberal and just as beholden to corporate interests as the National Party is – and neoliberals love mass immigration. The only difference is that the Sixth Labour Government is willing to throw the working class a bone in the form of a Winter Heating Allowance, a referendum about cannabis law reform or a bit of money to our mental health system (or what passes for it).

When it comes to actually running the country, however, they’re still very much in bed with the large New Zealand employers, and they still run the country more or less on instruction from those employers. The sad irony is that there was once a time when the Labour Party did stand for the New Zealand worker, and would have heavily criticised a move like this had it been National who brought it in.

Today’s Labour Party is unrepentantly the heir of Rogernomics. Protecting the negotiating position of the New Zealand worker is of no interest to them. Neoliberalism is still very much the way forwards, and the ever-rising suicide rate just something to be shrugged off, despite that adverse economic conditions contribute greatly to it.

The New Zealand media plays an essential role in manufacturing consent among the public for moves like these. Being entirely owned by foreign finance companies and banking interests, the media is beholden to people who profit handsomely from mass immigration driving up housing prices, increasing demands for mortgages and lowering wages.

This is why the media constantly runs stories with titles like “Growers say fruit will rot unless govt speeds up migrant worker decision,” “Labour shortage as Auckland construction ‘goes off’,” and “Why horticulture industry is facing a labour shortage.” These stories are effectively propaganda pieces, run on behalf of corporate interests, to massage the New Zealand population into accepting the mass importation of cheap labour.

Notably, no trade unionist was asked for their opinion on the Government’s move.

One of the stories linked above quotes ACT Party leader David Seymour as saying there simply aren’t “enough New Zealand workers willing to pick [the fruit].” This is a complete lie, because it leaves out half of the equation. Seymour’s sentence makes no mention of the wages being offered. The full sentence should read “enough New Zealand workers willing to pick at the wages being offered.”

Seymour, the consummate neoliberal, loves nothing more than importing cheap labour for the benefit of capital interests and at the expense of the native working class. As Dan McGlashan showed in Understanding New Zealand, no other party has a higher proportion of foreign-born voters than ACT, with a correlation of -0.74 between being born in New Zealand and voting for ACT in 2014.

Short-term opportunism can be expected of Seymour, who knows no loyalty other than to the dollar. It’s a real shame when this mentality guides the actions of the supposed social democrats. If the Labour Party won’t take measures to strengthen the negotiating position of the New Zealand working class, then who will?

The alliance of politicians, corporations and media make it all but impossible for the New Zealand worker to get a fair deal today. Given that the cost of housing is rising much faster than wages, which are already nowhere near high enough to buy houses on, a fair deal seems like it’s getting even further away. An entirely new socioeconomic arrangement is becoming necessary, perhaps one based around a universal basic income.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

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Te Reo With Mnemonics: Banking And Money Words

Money – pūtea

A mafia godfather is on the phone in his office. An underling comes up to him and says “I’ve got your money.” The mafia godfather points to the top of his desk and says “Put ‘er here.”

Money (II) – moni

A bank robber is making a get away in a car with a back seat full of cash. The cash in the back seat keeps complaining about being stolen money, so the robber says “Can you guys stop being so moany?”

Bank – pēke

A man is climbing a mountain range, and as he comes close to the top he discovers a bank hidden among the peaks. He found the bank once the mountains started getting peaky.

Cash – ukauka

A man walks into a brothel, and says to the madam “I want two women at the same time.” The madam motions to a room where two women are waiting and asks “Cash or card?” The man hands over a sheaf of twenty dollar notes. He pays cash for hooker hooker.

Account – kaute

A man walks up to a bank teller, who is in the process of putting on a heavy lambskin coat. The man says “I’d like to check my account.” The teller says “Sure, just let me get coated.”

Loan – pūtea taurewa

Two women are sitting beside each other on a tour bus. One of them says “I’m going to have to end the tour soon because I’m running out of money.” The other woman says “I got an enormous loan so I won’t have to end the tour ever.”

Savings/Investment – pūtea penapena

A tribe of pens elect one of their number, the greatest, as their leader. He is the pen of pens. The first thing he does is go into a bank and opens a savings account.

to save – whakaputu

A woman walks through a shopping mall with two demons on her shoulders telling her to buy this and buy that. They want her to buy everything. She says to them “Fuck up, you two, I’m trying to save.”

to spend – whakapau

A woman looks at a bank of computer equipment as a man explains his security camera arrangement. She says “You must must have spent a lot of money.” The man says “I spent money on professionals because I wanted to avoid a fuckup.”

Overdraft – tarepa

A man dressed as a fur trapper enters a bank. He is carrying some fur traps in one hand and some furs in the other. He puts the furs on the counter and says “I’d like to pay off my overdraft.”

Mortgage – mōkete

A man walks into a house with an armful of kettles. His wife is inside, and she asks him “Did we get the mortgage?” The man replies “Yes, so I thought I’d celebrate with more kettles.”

EFTPOS card – kāri utu ā-hiko

A woman is trying to buy something at a dairy. She is holding out her EFTPOS card and waiting. The girl behind the counter is trying to hiccup and this is preventing her from setting up the EFTPOS terminal. The EFTPOS card won’t get used until the girl behind the counter can carry out a hiccup.

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This wordlist is an except from Learn Te Reo With Mnemonics, a book being compiled by Jeff Ngatai for an expected release at the beginning of 2020.

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The Three Elementary Threats Used by the Ruling Class to Establish Compliance

In an ideal state, the ruling class doesn’t need to threaten people, because they will rule correctly and this will inspire devotion. Whether this is unrealistic or whether we live in a degraded age is unclear, but what is clear is that our ruling class threaten people a lot, sometimes covertly, sometimes overtly. As this essay will show, the ruling class has three major strategies for keeping the plebs in line.

The easiest way to keep the plebs in line is to starve them. Starvation is represented by the element of clay. In the old days, the rulers of the community would gather together all the product of that season’s agricultural harvest and portion them out to the deserving. Anyone deemed to be undeserving was given a smaller portion of food, or none at all. This is natural logic – one can see it replicated in lion prides.

If a child is seriously misbehaving, the go-to strategy for many parents is to send them to bed without any dinner. This is unpleasant for the child, because it plays on deep, primal fears of starvation. Much like a hand around the throat, which quickly gains compliance thanks to the fear of death, withholding food from someone can quickly cause submission. People are hard-wired to be afraid of hunger, for obvious biological reasons.

Starvation is more subtle than just denial of food. It can also refer to denial of the means to procure food, i.e. money. The way this is most commonly achieved in the modern world is to create uncertainly about the future of one’s job. All talk about economic downturns, mass layoffs, global financial crises etc. has the psychological effect of inducing submission among the plebs by stoking subconscious fears of starvation.

Some people often wonder why, in poor African countries, people still starve despite the enormous amounts of foreign food aid that is pouring in. The answer is that the people in charge of those poor African countries regularly refuse to distribute food aid to those groups thought to be enemies. If the dictator in charge comes from a particular tribe, he might withhold food aid to that tribe’s traditional foes as a way of settling scores.

Threatening to impoverish someone by taking away their food supply is the most elementary and primal way to establish control and compliance, which is why it’s so effective. This is the ultimate reason why men “follow orders”, even when those orders are criminal – the alternative might be unemployment, which means starvation.

Imprisonment is represented by the element of iron, and is the way that the ruling class threaten anyone they cannot starve. If you can access your own food supply, or earn your own wage with which to buy food, fair enough, more power to you. It means you have avoided enslavement at the level of clay, but the ruling class can escalate things to the level of iron.

Imprisonment is what happens to you if you break the law. The law is how the ruling class gets you to do things when the threat of starvation is insufficient.

The ruling class determines what the law is by drawing up a list of all the things they don’t want you to do. The initial list is one of all the things that common law has agreed causes harm to people, because making these things against the law grants the ruling class legitimacy. To this list they add certain things they don’t want people doing.

For example, the Western ruling classes have been afraid that if cannabis were legal, their livestock would be less productive. The belief is that cannabis use saps ambition, which our economy relies upon. This belief is warranted to some extent – cannabis use tends to cause a drift away from materialism, which implies less interest in money and consumption. So making it illegal causes the cash cows to grow fatter.

The threat of imprisonment is the threat of ripping someone away from their usual environment at gunpoint, and then putting them in an enclosed environment with people who have caused harm to others. Furthermore, if you don’t want to go in the cage the Police will kill you on the spot. It’s the threat of a deeply unpleasant experience, which is why the threat of iron is so effective at modifying the behaviour of the peasantry.

Ostracisation is represented by the element of silver. As silver is more subtle than iron, so is ostracisation more subtle than imprisonment. However, as silver is more valuable than clay, the fact that it is more subtle than iron makes it stronger, and not weaker. Ostracisation can affect people who cannot be targeted for enslavement in the realm of clay or iron, on account of that their behaviour is not objectionable enough.

The ruling class can still threaten to destroy their social reputation, and these threats are just as capable of insidiously affecting a person’s mind as the threats of starvation or imprisonment. Whispering campaigns and rumour-mongering are both capable of making someone’s life much less pleasant, and the threat of being subjected to these is often enough to induce compliance where other methods are inapplicable.

In practice, ostracisation is an extremely powerful tool, because all it takes to employ it is to tell enough lies about the target. A sufficiently motivated rumour-mongering campaign can blacken the reputation of even the most exalted of people. Such campaigns can be waged with the strength of thousands if the person spreading the rumours is influential enough.

Moreover, the clay and iron strategies of starvation and imprisonment only work if the ruling class has clear physical dominance. Ostracisation can be employed by any member of the ruling class, established dominance or not. All they have to do is induce people to feel contempt for some other member of the collective. They can also target other members of the ruling class with such means.

Ostracisation also plays on fundamental primal fears, because humans are a social animal, and the vast majority of us cannot function well without healthy social interaction. The real beauty of it, from the ruling class’s point of view, is that it’s always possible to change what’s fashionable within society, and therefore always possible to ostracise a person (or group of people) so long as the apparatus of propaganda are controlled.

Through combining these three major threat strategies, the ruling class is able to induce submission in virtually all of the members of the lower classes. These three are enough to cover the entire spectrum of man’s lower nature, and therefore are sufficient to appeal to all elementary human fears.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

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White Man Bad, Brown Man Good – A Guide to the New New Zealand History

With news that the New Zealand Government will make the teaching of New Zealand history compulsory in schools from 2022, many are wondering what form this history will take. Napoleon said “History is a set of lies agreed upon,” and many Kiwis are skeptical that this new history will be accurate and fair. These concerns are warranted. This essay summarises the New New Zealand History in six words: White Man Bad, Brown Man Good.

The move by the Sixth Labour Government has been heavily criticised by commentators such as Anarkiwi, and for good reason. Government initiatives to “tell the real truth about history” always end up being indoctrination campaigns, launched to brainwash the population into supporting a particular agenda. The history that will be taught in New Zealand schools will be a set of lies agreed upon (although your input will not be sought).

Central to the New New Zealand history is the idea that there was no benefit to the Maori from colonisation, only losses. Maoris did not benefit from medicine, or a justice system, or from sanitation, or from infrastructure, or from technology. All of these things are either presumed to have no value, or it is assumed that Maoris would have developed them anyway without British help.

This New History will follow a Rousseauean conception of human nature, in which uncivilised man is a “noble savage”, morally superior to civilised man. The civilised man is, according to this conception, much like the stereotypical Jewish merchant. He schemes, he swindles, he extorts and steals, and he does so without shame or scruple. Uncivilised man, by contrast, lives in a state of perfect harmony with his environment.

In the New New Zealand History, civilisation descended on these isles like a black wave of corruption and evil. Technology, law and order are considered to be negative things that lured the Maori out of his state of innocence. This allowed for land to be swindled out of the Maori tribes much like candy from an innocent baby in the crib.

Part of this New New Zealand History will be the enshrinement of the special status of Maoris as those people who live here by right, whereas every other race has a conditional residency status contingent on “upholding the Treaty”. The idea is that the continued presence of non-Maoris in New Zealand is dependent on the permission of Maoris. This will see an increase in the use of vocabulary like ‘tangata whenua’ and ‘tauiwi’ (the latter being the Maori equivalent of ‘goyim’ or ‘kaffir’).

Anything that doesn’t fit the White Man Bad, Brown Man Good narrative will simply not be taught.

The Musket Wars, during which 40,000 Maoris were killed by intertribal wars launched by Ngapuhi chief Hongi Hika, will be glossed over, summarised or simply ignored. One can confidently predict that the New New Zealand History will begin in 1840, as if New Zealand had come to Earth already perfectly formed, a last-minute addition direct from the mind of God.

Another thing that won’t be taught is that some 150,000 Maoris have emigrated away from New Zealand to Australia, which offers the same wealth and prosperity that colonisation brought to New Zealand, only more so. Neither will it be taught that Maoris are, on average, five times wealthier than the average Tongan.

Tonga was never colonised, and the fact that Tongans willingly move to New Zealand in far, far greater numbers than Maoris willingly move to Tonga is solid evidence that Polynesian natives prefer the benefits of Western life to the sort of life that existed previously. Actions speak louder than words, after all, and Polynesians have clearly shown with their migration decisions that the Western life is better.

Neither will the ecological consequences of Polynesian settlement get a mention. We won’t hear a word about the extermination of pre-existing megafauna such as the moa and the Haast Eagle. Neither will we hear anything about the fact that Maori settlers in the South Island destroyed 40% of its forest cover within the first 200 years.

The Parihaka story (or at least the Green Party version of it), on the other hand, will play a central role. This story paints Maoris as Gandhi-like figures of peace, and the British as Genghis Khan-like murderers and rapists, and is therefore emblematic of the New New Zealand History. Doubtlessly we will see renewed calls for a Parihaka Day, which is to be another grievance day.

Genuine grievances will not be mentioned if that doesn’t fit the agenda. The destruction of Maori religious and spiritual traditions by Abrahamists suits the Government fine, as does the imposition of recreational alcohol culture on a people who had no genetic resistance to it (and the criminalisation of the recreational cannabis culture that they preferred). Both of those things serve the agenda of tightening control on the thoughts and behaviours of the people.

The actual purpose of the New New Zealand History is manyfold, but it achieves two major objectives from the point of view of those bringing it in.

First, it divides Maoris between those who are New Zealand nationalists and those who are Maori nationalists. The New Zealand nationalists tend to be assimilationists who would rather get on with things and declare old history to be water under the bridge. The Maori nationalists tend to be separatists who understand that their power comes from stoking grievance and dissatisfaction.

The New New Zealand History splits these two groups apart by teaching a grievance narrative that has white people and Maoris at each other’s throats. Those Maoris who are New Zealand nationalists are made to feel as if they are betraying “their own people” by remaining loyal to New Zealand. On the other side, white people with sympathies to Maoris will have them tested by a narrative that places Maoris in the role of accuser and prosecutor and white people in the role of defendant.

Second, it divides the rest of the population between those who tell the truth and those who are on board with the new fashion. Inevitably, those who maintain that Maoris benefitted from colonisation will be decried as old-fashioned and out of touch with the “new learning”. They will be pilloried as racists and bigots and we will hear that society would be better without them.

The New New Zealand History is, like most United Nations-driven novelties, a set of lies intended to further a globalist agenda. It’s closely related to the movement known as Brown Communism, which is a form of slave morality intended to divest white and Far East Asian people of their wealth. Like most sets of lies, the way to counter it is to remain steadfast to the truth, no matter how unfashionable that becomes.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Gender Wage Gap Is Bullshit

Periodic outrage arises at something called the “Gender Wage Gap.” We are constantly being told that men are paid a certain percentage more than women because of anti-female discrimination and prejudice within the workplace. The problem is that the idea of a gender wage gap is absolute bullshit. Demographer Dan McGlashan, author of Understanding New Zealand, explains.

There is, indeed, a correlation of 0.23 between net median income and being male (and commensurately a correlation of -0.23 between net median income and being female). This is not a very strong correlation, and in this study is only on the borderline of statistical significance.

This does mean that men control slightly more of the nation’s money supply than women do. Some people, particularly on the left, make the assumption that all human population groups are precisely the same, and therefore any difference must be the consequence of oppression. The existence of a positive correlation between personal income and being male is taken as proof that women are systematically underpaid.

However, a closer look at the data reveals the lie in this lazy assumption.

The correlation between being male and having a personal income above $150,000 was 0.03 – essentially nonexistent. The correlation between being male and having a person income between $100,000 and $150,000 was even less than this, at 0.01. This shows that the distribution of the highest-earning jobs is almost perfectly even between men and women.

Indeed, we can see from Understanding New Zealand that there is essentially no difference between men and women when it comes to higher education. The correlation between being male and having a Bachelor’s degree is not significant, at -0.04, and for the postgraduate degrees the correlation is weaker still. So the equal share of educational achievement leads naturally onto an equal share of the top professional jobs.

The best-paid jobs in New Zealand are appointed on the basis of education and not gender. Further proof for this comes from the fact that the correlations between working as a professional and having any degree are extremely strong – around 0.80 to 0.90. The correlation between being a professional and being a male, by contrast, is not significant, at -0.10.

Nearer the centre of the earnings scale we can see that the correlation with being male rises, to 0.22, for an income between $50,000 and $60,000. This correlation is borderline significant, but it is in the wage brackets between $40,000 and $70,000 where the bulk of the nation’s income is earned. All of these wage brackets have a positive correlation of at least 0.18 with being male.

Lower down the earnings scale, we can see that the correlation with being male is negative for all income brackets below $30,000. It is a borderline significant -0.19 for the prime beneficiary’s income bracket of $10,000 to $15,000. Indeed, we can see that the correlation between being male and being on the unemployment benefit is -0.39, so women are significantly more likely to be bringing in less than average.

So if women and men are paid the same at the top levels, why do men earn more in the middle levels?

As mentioned above, the reason that men make more money than women overall is because of the fact that there are more of them in the $40,000 to $70,000 range and fewer in the $30,000 and below range. But the reason for this is not prejudice.

Most of this difference can be explained by the correlation of 0.48 between being male and being in full-time work. There is also a correlation of -0.48 between being male and being unemployed. Simply put, this means that men work a lot more than women do. Further proof comes from the negative correlations between being male and being on the unemployment benefit (-0.39), being on the invalid’s benefit (-0.26) or being on the student allowance (-0.21).

What this means is that the plum jobs are shared out equally between men and women, but the lower one goes down the socio-economic scale, the more likely it is that women will become unemployed instead. This makes perfect sense, because the less one earns the more marginal working becomes in comparison to spending that time on one’s family, and women are much more likely to make such a calculation than men.

The gap in earnings between men and women can be best explained, therefore, not by sexism or any other form of prejudice, but by life history patterns. Men tend to work hard as young adults and then work hard as older adults. Women, by contrast, tend to work hard as young adults and then transition to part-time work as they get older, shifting the primary focus of their concern from their career to their family.

What the statistics show is a very reasonable pattern of women starting out as professionals if they can, otherwise starting at the bottom and transitioning into family care as they age. Men also start out as professionals if they can and also otherwise start at the bottom, but the difference is that they tend to transition into managerial positions as they age. This is evidenced by the correlation of 0.49 between being male and working as a manager.

The “gender wage gap”, therefore, is best explained as the result of different choices made by the average man compared to the average woman. It has nothing to do with prejudice or sexism, and anyone claiming that it does is either misguided or lying.

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Understanding New Zealand, by Dan McGlashan and published by VJM Publishing, is the comprehensive guide to the demographics and voting patterns of the New Zealand people. It is available on TradeMe (for Kiwis) and on Amazon (for international readers).

Te Reo With Mnemonics – Voting and Elections Words

to vote – pōti

A line of people enter a polling booth and cast their votes, then walk through into a room where a party is taking place. To vote is to party.

Election – pōtitanga

A man appears to win an election, and then walks up to a child’s potty and starts licking it. The election made the man the potty tounger.

General Election – pōtitanga whānui

At a General Election debate, representatives of various parties take turns to show their commitment by licking a child’s potty in the centre of the stage. A man in the audience finds this shameless display of lust for power hilarious, and cracks up laughing. This man finds the potty toungers funny.

Party – rōpū tōrangapū

A political party enters Parliament, all of them eating apples. One of them gets tangled up in a rope, and the rope tears the apple from his grasp. The political party was involved when the rope tore an apple.

Policy – kaupapa here

A bunch of politicians look nervously into a paddock. In the paddock there are a herd of cows, led by a very large, hairy, father. One of the politicians points at the herd and asks “What’s our policy for dealing with the cow papa hairy?”

Voting paper/ballot paper – pepa pōti

A man stands by a stovetop, cooking a pepperpot stew. Into the pot on the element the man adds some pepper, then a sheaf of voting papers, and stirs them around. The voting papers went into the pepper pot.

Electoral roll – pukapuka pōti

A collection of electoral rolls sit in a store room, with everyone’s name, occupation and address. The doors open, and a herd of pigs enter, set up some music, crack open some drinks and start playing poker. The electoral roll room got turned into a porker poker party.

Labour Party – Rōpū Reipa

A man dressed in red and wearing a Labour Party rosette stands on a stage with ropes around his shoulders. He breaks into a rap about the Labour Party. The Labour Party man is the rope rapper.

National Party – Rōpū Nāhinara

A woman dressed in blue and wearing a National Party rosette is trying to climb up into an attic. A man with nine ears – four on one side and five on the other – lowers a rope down to her and she climbs up it into the attic. The National Party woman got up thanks to the Rope of Nine-Ears.

Green Party – Rōpū Kākāriki

A woman dressed in green and wearing a Green Party rosette is an overseer on a cotton plantation. Instead of swinging a whip, she only has a rope, which hardly cracks at all. The Green Party woman is the rope cracker.

New Zealand First Party – Rōpū Aotearoa Tuatahi

In a troop transport plane, Winston Peters is standing next to a door along with a number of paratroopers, all dressed in black and wearing New Zealand First rosettes. The door is blocked by a rope. Peters pulls away the rope and shouts to the paratroopers “Out the door! Do or die!”

Maori Party – Tōrangapū Māori, Te

A giant turd, wearing a Maori Party shirt and wearing a Maori Party rosette, dictates orders to a set of terrified underlings. The Maori Party is the tyrant poo Maori.

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This wordlist is an except from Learn Te Reo With Mnemonics, a book being compiled by Jeff Ngatai for an expected release at the beginning of 2020.

When The Last Boomer Dies, God Will Return To Earth

The Boomer is an utterly Godless creature. Having completely forsaken divine guidance and surrendered to ego, it lives a life of pure narcissism, driven only by instinct, lurching from one impulse-fuelled drama to the next. However, there is always a resurgent spark of yang everytime yin appears triumphant. When the last Boomer perishes, God will return to Earth.

The Boomers are a deeply damaged generation, in two major ways.

Men who spend several years in mortal combat, as the parents of the Boomers did, almost inevitably end up with warped attitudes to violence, abuse and mental health. This isn’t to blame that generation – this is simply pointing out a psychological fact by way of explanation. When you add large amounts of alcohol to this mix, in lieu of an actual mental health system, you end up with a parenting style that doesn’t lead to healthy offspring.

Many returning veterans became alcoholics to deal with the trauma of surviving combat and the deprivations of war. Many others became emotionally distant. A great number found that a screaming child brought them straight back to the screams of the wounded on the battlefield, and this brought with it bursts of adrenaline – hardly the right mindset to be raising children with.

For Boomer children, it was common to only see one’s father when completely pissed after work. When they did interact with fathers, it was often with damaged, broken men who behaved unpredictably. Coming to one’s parent with a problem was often met with a “Fucking harden up!”, and causing problems frequently led to the bash. What the Boomers learned from this was to put themselves first, always, because the world was a terrible and dangerous place.

However, World Wars One and Two did a lot more damage than merely causing Post-Traumatic Stress Disorder to millions of veterans who would then go on to neglect and abuse their children. It also demolished their belief in God.

In the lead up to, and during, World War One, people on all sides were told that their nation’s participation in the war was the Will of God, and that God wanted them to go and fight in Europe. This severely weakened the belief that most Westerners had in God. World War Two destroyed it. By the end of World War Two it was widely believed that the very idea of God was for weaklings, and was just a trick to sucker people into doing the priest’s bidding.

Consequently, the Boomers were raised in an unprecedented absence of spirituality and spiritual sentiment.

This combination of self-centredness and godlessness led to a narcissism that had never previously been seen. This monstrous egotism has pushed the world into an extremely precarious state, with numerous dangers that pose existential risks to the human species. Not only is the environmental and military situation precarious, but the ideological climate is conducive to fanaticism.

Generation X is aware that the selfishness of the Boomers is far from normal. We’ve seen our grandparents’ generation, who were entirely different. Despite the hardships they themselves had endured, they were kind, thoughtful, other-focused: the anti-Boomers. Some of us can even remember our grandparents saying that there was something wrong with the whole Boomer generation, that they must have been spoiled or left in front of the television too long.

Generation X, as described in Fight Club, has faced a different dilemma. With a parental generation so self-centred as to be all but absent, and a grandparental generation mostly shuffled off this plane of existence, our Great War is a spiritual war. We have problems such as finding gratitude for what we have when we know that our parents had it so much better. We must look for meaning in a dying culture.

Many people like to act as if God was an unnecessary thing altogether, and that an absence of belief in God had no meaningful effect on a person’s behaviour. The reality is that, absent a belief in God, an individual will inevitably behave as if they were an animal, driven only by biological concerns for resource acquisition, social dominance, shitting, pissing and sex. This causes tremendous suffering to all.

The first Boomers were born in the mid-40s, and the last ones in the early 1960s. This means that the oldest Boomers are already in their mid-70s, and that means that they’re about to start dying off in droves. Right now, Boomers are in complete control of the political, economic and cultural agenda, but their impending mass retirement means that they will cede all of this to their offspring over the next fifteen years.

The death of the last Boomer will be as the bursting of a great dam, one that held back the flood of a new spiritual age. With no more Boomers to trash the planet in search of an ever-comfier retirement, Generation X and the Millennials will be able to build a world that focused on the cessation of suffering. This we shall achieve through a great spiritual renaissance.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

A Universal Basic Income Would Pay For Itself In The Bitching It Would Prevent

The Internet is full of bitching about who is entitled to what and who is ripping who off. Endless back-and-forths that have been running for decades already, and sometimes for centuries before the Internet was invented. This bickering does a tremendous amount of social damage, fostering distrust, suspicion and cynicism at all levels. As this essay will examine, a universal basic income would pay for itself by settling much of this bitching.

One of the eternal debates relates to the pension age.

Our society is currently structured so that 64-year olds are made to work under threat of starvation, but 65-year olds are gifted $370 a week from the state until they die, no questions asked. A person’s life is radically different from the week before they turn 65 compared to the week after. Turning 65 grants you access to so much free money that it’s like winning the lottery.

The problem, from the state’s point of view, is that the pension already costs New Zealand some $16 billion dollars per year – a figure that is rising by about a billion a year. This means that there is a great incentive to cut down on costs by raising the pension age. On top of that, many argue that the current pension arrangement in unsustainable, on account of that people are in good health for longer.

Naturally, proposals to raise the pension age are bitterly resented by those close to it. Howls of outrage are inevitable every time the media raises the subject. Also naturally, those younger still, who have no hope of the luxury pension lifestyle that today’s elderly enjoy, don’t give a shit, and are happy to just laugh. Therefore there is bitter resentment on all sides.

We already have a universal basic income for those over 65. If we would lower the size of the payment to something more reasonable, and then extend the age limit all the way down to 18, would could get rid of the need to argue over the pension age entirely.

Another eternal debate revolves around making a distinction between the mentally ill and the lazy. The logic is that it’s fair to pay mentally ill people welfare because they can’t be expected to hold down a job, but it’s not fair to pay lazy people on welfare because it will just encourage them to not work.

The difficulty is, of course, that it’s almost impossible to tell the difference between the two. It’s not at all routine to find agreement between two psychiatrists as to whether a given patient is mentally ill or a malingerer. It couldn’t possibly be, given how complicated the average mind is and how long it takes to get to understand it.

In practice, there’s essentially no way to tell whether a person’s unwillingness to work stems from mental illness (thereby demanding a feminine solution) or a failure of the will (thereby demanding a masculine solution). There is no scientific test, so the psychiatrist just asks a bunch of questions and then offers a degree of help commensurate with how much they like the patient.

This means that a large part of the welfare apparatus – that devoted to distinguishing the “deserving” from the “undeserving” – is superfluous and could be scrapped at no loss. A universal basic income would remove the need for absurdities such as the requirement to get a doctor’s certificate every year or so to “prove” that one was too mentally infirm to hold down a job.

A mentally healthy person will not choose to avoid work, for the simple reason that employment is the only realistic way to meet one’s social needs today. Some people might need to take a break away from intense social pressure on occasion, and a UBI would help them do this. Then they could return on their own terms when able. This would prevent people from being ground down into destruction through the stress of trying to maintain employment with a mental illness.

Seldom does a person stop and think about how much social damage is caused by arguments about who is worthy to receive a basic level of financial dignity and who isn’t.

A universal basic income would settle all of these disputes in one stroke. It would say: there is no such thing as public welfare anymore, only dividends. Every citizen gets a basic dividend of the nation’s wealth, enough to stave off abject misery, no questions asked. No more squabbling about who’s paid in enough and who has been promised what.

There is a lot of talk about a looming financial crisis, and how we can’t lower interest rates to fight it, and will therefore have to print money. The last time we printed money we gave to the banks, and that didn’t help alleviate the human suffering. This time we should print money and give it to everyone to meet their basic survival needs.

If 3,500,000 people received a dividend of $250 for 52 weeks, the total cost would be $45,500,000,000. According to the New Zealand Treasury, crown income was $81,800,000,000 for the 2016/2017 financial year. That same link also shows us that the current cost of social security and welfare is $30,600,000,000, currently paid for by taxation and not money printing.

This means that we could scrap the entire social security and welfare bureaucracy, shift all of the funding for it to a UBI, and we’d only be $15,000,000,000 short. This shortfall could be made up for by money printing, or from increased economic efficiencies brought about by the structural change of every person having government-backed poverty insurance.

One likely side-effect of a UBI is that is will make many things much cheaper.

For instance, without the life-or-death pressure of needing to get a job before one starves, Kiwis would be much more willing to live in places with fewer job opportunities. This would create a drift to rural areas and release some of the demand pressure on urban land. Introduction of a UBI would, of course, mean the termination of the Accomodation Supplement, as there is simply no justification to live somewhere you can’t afford if this isn’t necessary for work purposes.

The fact is that New Zealand needs entrepreneurial activity if it is to succeed this century, and much of this will necessarily be Internet-based owing to New Zealand’s extreme geographical isolation. A UBI would make it possible for small start-ups to get off the ground in the smaller centres, because these start-ups would have much lower initial costs.

The rest of the value might be made up from the social benefits of putting a definitive and official end to all questions about who was worthy of Government assistance and who was a bludger, malinger, thief etc. Everyone gets $250, and when the rate goes up it goes up for all. Because everyone gets it, and the same amount, there would be no question over who is entitled and who isn’t.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

Democracy Has Failed

It’s starting to appear that the democratic system now causes more misery and chaos than it solves. The ancient Greeks were well aware of its shortcomings, and now that our cultural decay is starting to become conspicuous, we’re learning about its shortcomings as well. This essay shows how democracy in the West has terminally failed, and what we can do about it.

In The Republic, Plato wrote about how the franchise begins with a small number of people and then gets expanded, in successive waves, to encompass everyone. When it does encompass everyone, it encompasses unwise people who don’t know how to keep their egos and desires in check, and these people cause the government to make bad decisions in trying to placate them.

Democracy leads to tyranny because people eventually get so fed up with the chaos, pandering and incompetence that they vote a strongman into power to sort it all out. This strongman usually rigs things so that it’s hard to get him out of power, and with that done, the system can become extremely brutal and autocratic. It’s a story so old that even by Plato’s time there were enough examples to describe a generalised form of it.

Democracy is to the people’s will to resist as a lightning rod is to the lightning bolt. The purpose of it is to dissipate energy so that it doesn’t do any property damage. Democracy takes the people’s anger about the way they have been abused and uses it to fuel this great ritual called an election. The point of the election is to dissipate the people’s anger by making them feel as if they are being listened to.

In order to keep people voting (and thereby not rioting), politicians have to keep up the facade that the people are in charge. If they can’t keep this facade up, then cynicism will become widespread, and people will start supporting other politicians or systems other than democracy. This cynicism, then, is the sign that a political system is failing.

Much like a fiat currency, a democracy needs to inspire confidence in order to keep existing. This can only happen if the people feel that they are in charge. Unfortunately for everyone, it’s now obvious that the people are not at all in charge.

The Brexit charade has now been going on for three years. It has been three years since the British electorate voted to leave the European Union, but not only is Britain still in, their rulers appear to have no clear plan for leaving. It’s obvious that the British Parliament has done everything they can to delay the process in the hope that it can somehow be abandoned outright.

There are many within that Parliament who appear to think it legitimate to work against the will of the people at the same time as drawing a paycheck for representing those people. They plan to force a second referendum and, if that should lose, a third. Some have responded to news of this plan with talk of civil war. Resisting Brexit has caused massive cynicism and resentment, dealing a crippling wound to British democracy.

The mainstream media, joined at the hip to the political class, pumps out propaganda as if there was a war on. The Economist magazine ran an editorial this week demanding yet another Brexit extension, at the same time as running a feature article about the danger of rising cynicism among the voters. All over the West, the mainstream media appears oblivious to how badly it has failed in its duty to inform.

In New Zealand, a similar situation is arising with refugees. It’s already more than apparent the vast majority of New Zealand do not want an increase to the refugee quota on account of that there are already 12,000 Kiwis on the public housing waitlist. Despite this, the Sixth Labour Government doubled that quota, knowing that most of the beneficiaries of doing so would be lifelong Labour voters.

Worst of all, the New Zealand First party that campaigned on a reduction to immigration is the same one that refused to table an objection to the doubling of the quota. This betrayal, among others, will further reduce faith in democracy among the very population groups whose confidence was wavering the most.

On top of all this, it has come to public awareness that pedophile rings operate at the top levels of government in every Western country. Jimmy Savile and Jeffrey Epstein were not outliers, but emblematic of a wider predilection among the ruling classes. Our ruling classes are literally raping our children en masse, and voting does nothing to stop the rot, as all of our elected representatives are on the same side as the child rapists.

It seems that the existing social contract is dead. There is no longer any pretence that the ruling class need take the opinions or even the wellbeing of the plebs into account. It’s now transparent that the ruling class make decisions based on what benefits them and their sponsors as a group, and the suffering caused to the lower classes is simply ignored as insignificant.

If it doesn’t matter when the demos gets overruled, left without shelter or raped by grooming gangs of predatory foreign men, then democracy is dead. What we have now is a tyrannical oligarchy held together by extremely sophisticated propaganda and a dogged refusal to allow any non-approved items onto the agenda.

The problem with declaring democracy dead is that there are a great many shitty alternatives to it. One of the foremost of these is the idea that the abolition of democracy constitutes a green light to getting rid of “them”. Authoritarianism is no alternative to democracy because it always leads to warfare, as authoritarianism naturally provokes all manner of people into becoming enemies.

However, that isn’t the fault of the observers, it’s the fault of those who killed democracy – the liars, the bullshitters, the opportunists, the narcissists and psychopaths whose conduct eroded faith in political co-operation. Let us not forget, the alternative to political co-operation is violence. For future co-operation to be possible, however, the three major failed ideologies must be rejected and a comprehensive understanding of inherent human rights embraced.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.