Banning The Great Replacement Manifesto Violates The NZ Bill of Rights Act

In the wake of the Christchurch mosque shootings, the country has been forced to endure the Great New Zealand Chimpout. This has involved everyone losing their minds, and over-reacting in ways that they may later come to regret. One of these over-reactions was to ban Branton Tarrant’s Great Replacement Manifesto, an action which was – as this article will show – a violation of the basic rights of New Zealanders.

The idea of the New Zealand Bill of Rights Act is ostensibly to “affirm, protect and promote human rights and fundamental freedoms in New Zealand”. Supposedly based on the American model of inherent human rights, the NZ Bill of Rights Act is said to guarantee the rights of Kiwis and delineate areas in which the Government cannot take freedoms away.

However, the New Zealand Government has just violated this. In deciding to ban the possession of a copy of Tarrant’s manifesto, the Government violated Section 14 of the NZ Bill of Rights Act, which states:

14 Freedom of expression

Everyone has the right to freedom of expression, including the freedom to seek, receive, and impart information and opinions of any kind in any form.

This states, perfectly clearly, that New Zealanders have the right to seek the Great Replacement Manifesto, to receive the Great Replacement Manifesto, and to impart (share) the Great Replacement Manifesto. Consequently, the actions of the New Zealand Government to ban this document are illegal, and are a violation of the human rights of New Zealanders.

So why did they do this?

The Government doesn’t want anyone becoming aware of its failures. Like the psychopathic narcissists they are, politicians are incapable of admitting that they are ever wrong. Therefore, they are incapable of admitting what every working-class Kiwi already knows: that mass immigration has greatly enriched the already wealthy, at the expense of the already poor.

What they really, really don’t want is other working-class people realising that the demographic trajectory of New Zealand appears to be taking them on a path towards Brazil, and then South Africa, and then Haiti. Because, if they do realise this, then the Government either has to take action to prevent it (which will put them offside with their masters in banking and industry), or risk more mass shootings as the position of the working class continues to decline.

Much better to kick the can down the road, and just try not to talk about it, like we did with drug law reform, euthanasia law reform, climate change etc. Otherwise, someone has to point out that the emperor has no clothes. The fear that the charade might soon be over has led to a state of panic among New Zealand’s ruling class.

This atmosphere of panic, coupled with the unusually large number of weaklings in the highest reaches of Government, is why there has been an over-reaction like this. Most New Zealanders are still running around like headless chickens, and in their submission have accepted that the Government can take away any rights it sees fit.

Moreover, there’s a set precedent that the Government can violate the Bill of Rights Act and no-one cares. As a previous article here has pointed out, psychiatrists already violate the Bill of Rights Act by forcing medical treatment on people who have explicitly withdrawn their consent. This has even gone as far as electroshock treatment, but only alt-media sources like VJM Publishing are interested in taking up the issue.

What needs to happen is twofold. The Government first needs to quietly make Tarrant’s manifesto legal for people to read. Second, it needs to address the concerns raised in the manifesto in a more honest and respectful manner than just screaming about “white supremacism”. After all, the bulk of the concerns about the effects of mass Third World immigration are held just as strongly by Maoris as by white people.

If the indigenous people of New Zealand don’t want to be replaced by overseas sources of cheap labour, then this has to be acknowledged and addressed. If they believe that maintaining some level of ethnic homogeneity is better than full globohomo, then this has to be acknowledged and addressed. If they believe that the past conduct of certain ethnic and religious groups is so poor that we would be better off keeping those groups out of the country, this too needs to be acknowledged and addressed.

An honest conversation with the New Zealand working class has been needed since the imposition of neoliberalism. True courage, and true leadership, would see it happen soon. The New Zealand Government has to speak honestly to the people about their vision for the nation. It cannot end suffering by banning information and sending the Police to harass any Kiwi who speaks freely.

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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.

What is ‘Accelerationism’?

Following the Christchurch mosque shootings, and the study of shooter Branton Tarrant’s manifesto, many people have found themselves newly aware of something called accelerationism. Understanding the political landscape of the coming years demands that we understand this political philosophy and the reasoning behind it. This essay explains.

The key to understanding accelerationism is understanding the boiling frog metaphor. This metaphor has it that a frog placed into a pot of boiling water will hop straight out. If one wishes to boil the frog alive, it’s necessary to put the frog in lukewarm water and then to raise the temperature slowly enough that the frog doesn’t sense the increase. Then, by the time it realises that it’s being boiled, it’s too late.

Some people realised, in the aftermath of World War II, that Adolf Hitler probably wouldn’t have caused anywhere near as much carnage as he did if the other nations had all ganged up on him earlier. Hitler had boiled the frog by going after a number of smaller countries in succession, first by peace and then by war, but always gradually enough so that the rest of them never felt the impetus to ally against him.

This lesson was learned again when the world became aware of the horrors of the Soviet Union. The gradual removal of personal rights, and the slow but relentless gulagisation of political opponents, showed the world that a totalitarian government can go as far as it likes, and people will not resist as long as the process happens slowly enough.

We could have learned the lesson much earlier than this. Machiavelli wrote about this exact concept when he stated that “Wars can never be avoided, only postponed to the benefit of one or the other party.” One implication of this wisdom is to not overvalue peace, because doing so can lead to a long and slow decline that gives your enemies time to gather strength, to the point where the inevitable future war is much worse than it would have been if it had started sooner. Better to smash them while the advantage is yours.

Branton Tarrant’s logic, the logic of accelerationism, could be expressed like this: the proportion of white people in white countries is falling, and will continue to fall as long as the current government structure remains in place. Eventually, the proportion of white people will be so low that they can (and will) be eliminated, Haiti-style. Because the white population is decreasing slowly, their destruction is akin to that of the frog in the slowly boiling pot.

In much the same way that the frog in the boiling pot could be saved by turning the heat up so high that it realised it was being boiled, so could the white race be saved by accelerating the destruction of their government and the destruction of the capitalist system that demands the importation of cheap labour from wherever it could be found. This could be achieved by raising political tensions to boilover point.

If there is to be an apocalyptic race war, Tarrant reasoned, better to start it today, while the numbers are still favourable, than to wait until mass immigration has reduced the position of white people to South Africa levels. If a mosque shooting helps accelerate tensions towards that race war, then great.

It sounds like the logic of a monster – and it is – but the sad irony is that Tarrant got almost everything he wanted from his deed. The New Zealand Government leaped into the trap with both feet.

First the Government banned semi-automatic firearms, driving a wedge between rural gun owners and the safety-obsessed darlings in the cities. Then leftists on social media started hurling all kinds of abuse at working-class people concerned about the effects of mass immigration on their wages, calling them ‘racists’ and ‘Nazis’. Most ghastly of all, Radio NZ went as far as broadcasting the Muslim call to prayer, enraging Christians and atheists alike.

The jackpot was the hysterical finger pointing and mutual recrimination that swept the nation, as everyone on the left called Tarrant a white supremacist and said that his actions were facilitated by the free speech policy of people on the right, while everyone on the right called Tarrant a working-class ecofascist and said that his actions were facilitated by the immigration policy of people on the left. The nation tore itself down the middle.

If Tarrant had had Internet access in his cell, he would have laughed his bollocks off.

However, just because he got what he wanted with regard to the immediate social chaos, he may not have got what he wanted with regard to wider acceptance of his ideals. After all, there’s one massive, and obvious, flaw with accelerationism: it’s hard to distinguish from just wrecking things.

Any person considering accelerationism has to ask themselves: what are we actually accelerating towards?

Because if we’re accelerating towards a collapse of the current social system, at what point do we stop trying to accelerate collapse and instead try to resist entropy and rebuild a society worth living in? Do we accelerate back to the Victorian Age? The Medieval Age? The Stone Age? In the end, it seems like accelerationism is just another form of anarcho-nihilism, a masculine energy turned self-destructive for lack of correct direction.

A truly decent masculine ideology would, rather, than destroying and increasing chaos, seek to create and to increase order. This it would do by not focusing on a narrative of collective future destruction. Instead, it ought to focus on a narrative of collective future creation, of building a world in which suffering is limited more effectively than in the worlds of our ancestors. Promulgation of such a thing, and acceptance of it by the working class, is necessary to counteract the appeal of accelerationism.

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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.

Did Cannabis Prohibition Doom Humanity to Extinction?

Were the hippies right all along? The counter-culture that arose in response to the Cold War championed many things that made them hated: free love, a return to Nature, a rejection of materialism – and cannabis. This essay examines the possibility that we would have survived if only we had listened, and that cannabis prohibition doomed the human species to extinction.

A recent scientific report on climate data paints a grim picture for humanity’s future. Titled “Deep Adaptation: A Map for Navigating Climate Tragedy”, the paper lays out the stark fact that we have polluted the planet so badly that future chaos is inevitable. The truly baffling thing is we knew this all along. The science that explained what would happen to the planet if we continued to burn fossil fuels was established in the 90s – the 1890s.

So why didn’t we listen?

For the vast majority of human history, we lived in a close enough balance with the environment to not destroy it. Although there were certainly cases of localised destruction – the firestick farming method of the Australian Aborigines being perhaps the foremost – it was only recently that humanity developed the capacity to destroy the environment of the entire planet.

Somewhere along the line, we lost touch with the rest of the biosphere. Perhaps what initially kicked it off was following Descartes’s belief that only human beings were truly conscious. Maybe it was even further back, to Aristotle’s injunction that humans occupied the highest place on the food chain. In either case, what really pushed our ignorance into critical territory may have been the prohibition of cannabis.

Although the idea is commonly laughed at nowadays, cannabis is a spiritual sacrament, and has been used as such for thousands of years, particularly by the common ancestors of the Indo-European peoples. Evidence that ancient Scythians hotboxed tents with cannabis smoke predates writing in the area, Hindu and Vedic culture is replete with references to it, and even ancient Taoist alchemists considered it a major plant medicine.

An example of the kind of insights that people come to from cannabis use is that all creatures are part of one collective consciousness, which is more fundamental than time and space and is not constrained by them, and which is therefore eternal, and all of the other spiritual ideas that people nowadays consider to be mental illness. We’ve lost touch with these insights in the pursuit of ever more material wealth.

The real mental illness, it could be better argued, is on the part of those who don’t use cannabis.

It is the non-hippies, who don’t use cannabis, who buy expensive toys that are just plastic hunks of shit, and who drive around in enormously polluting vehicles, and who spend tens of thousands remodelling their house just for social status, who have wrecked the environment. A civilisation that destroys its own environment in pursuit of producing trivial, fleeting material pleasures could correctly be said to be insane.

If one understands that cannabis is a spiritual sacrament that used to keep humanity in touch with the natural world, and that this loss of contact with the material world has caused a climate crisis that may prove to doom us all, then it can fairly be argued that cannabis prohibition led to the destruction of humanity. If we’d just sat around smoking weed instead of working hard and aspiring to own ever-larger piles of crap, the planet might have survived.

If we had never contracted the disease of workism, we never would have thought it a good idea to drive miles to work, burning fossils fuels all the while, just to make three times more money than we actually need, and that just so we can buy piles of plastic crap and home improvements that never get used. We would have learned to appreciate the natural world more, instead of seeing it as something to be consumed on the road to economic growth.

Any hippie could tell you that the philosophy of eternal growth is the philosophy of the cancer cell. You don’t need an ecology degree to understand that an organism or group of organisms cannot keep growing indefinitely and stay in their niche. Either they stop growing or they expand into other niches. The ideology of eternal economic growth was inevitably going to hit its limit in one way or another.

If that hippie was of the more thoughtful kind, they might be able to tell you that such philosophies arose because people started to become afraid of death. Because cannabis has been a spiritual sacrament for our ancestors for so long, its prohibition in the early 20th century had the effect of, quite literally, separating us from God.

It’s possible that, if cannabis had never become criminalised, we never would have lost touch with Nature enough to even think about such a thing as building a strategic naval force that spanned the entire globe, sucking up enormous amounts of coal and oil as it did so, to the point where the biosphere collapsed. Ironically, if we had lived as the filthy, lazy, crazy hippies had suggested, we’d have had a better chance of passing through the Great Filter.

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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.

Reverse McCarthyism

A terrible and pathetic social phenomenon occurred in the United States of the 1950s. In the shadow of the Cold War, a large number of people lost their jobs and faced social persecution after being accused of Communist ties or sympathies, a phenomenon known as McCarthyism. Our society today is wracked with a similar, but different phenomenon – this essay calls it “Reverse McCarthyism”.

Senator Joe McCarthy was the man who gave the name to the phenomenon, otherwise known as the “Red Scare“. He started it by making the claim to a Republican Women’s Club that he had “a list of names that were made known to the Secretary of State as being members of the Communist Party and who nevertheless are still working and shaping policy in the State Department.” The implication was that Communist traitors had infiltrated the US Government.

The ensuing mania to root out suspected Communist sympathisers led to a large number of innocent people getting harassed, interrogated and fired or rendered unemployable. This had the effect of chilling all discussion about left-wing topics, for fear of being accused of being Communist. People would openly declare their contempt for “Pinks” and for labour movements in general, leading to the normalisation of extremely conservative attitudes.

Our culture nowadays has a very similar phenomenon occurring. Now that the Great Pendulum has swung back in the other direction, as it does every 50-60 years, today’s form of McCarthyism takes aim at the bogeymen of the left. We can call this phenomenon ‘Reverse McCarthyism’.

Reverse McCarthyism is a witchhunt against suspected supporters of Nazism.

Original McCarthyism was marked by a fear of saying anything that sounded even vaguely Communist. Reverse McCarthyism is identical, except about Nazism. In the same way that Original McCarthyism scared people into silence about left-wing ideas, Reverse McCarthyism scares people into silence over nationalist ideas.

It’s fair to say that open declarations of racial supremacy do not contribute towards the common peace – but the truth is above all, and without the freedom to express the truth we have nothing.

The idea that a Western country could realistically be improved by importing millions of Muslims and Africans is insane. Reverse McCarthyists, however, make out that to oppose it means that you must hate non-white people and desire to see them expelled for the sake of racial purity. Opposition to Third World immigration is genocide. Much like other moral panics, Reverse McCarthyism is leading to people making terrible decisions out of a fear of being persecuted for wrongthink.

The most boneheaded example of Reverse McCarthyism has been the FaceBook witchhunts of recent years. It’s now possible to get ratted out to the FaceBook admins, and banned, for even the vaguest allusion to something that the Nazis might have supported. You don’t have to support genocide or even ethnic purity – the mere suggestion that a nation ought to have the choice to decide what sort of person comes through its borders is enough. Even laugh reacting the wrong post can be taken as support for Nazism.

Hitler jokes are right out. The famous meme of Hitler strumming a banjo is completely verboten, as is the Hitler dancing with glowsticks gif and the Hitler-fighting-the-Satanic-banking-cartel meme. Posting any of these will get you blocked and banned. No mercy can be had because, under the rules of Reverse McCarthyism, any lenience shown towards Nazi jokes makes a person morally complicit in all the crimes of World War II (as well as European imperialism).

The most pathetic example of all – which showed that Reverse McCarthyism has gone just as far as the original did – was when Scottish comedian Count Dankula was convicted of a hate crime and fined £800 for teaching his girlfriend’s dog to do a Nazi salute as a joke. In this case the moral hysteria had reached such a degree of intensity that a mere shitpost was judged worthy of being branded a criminal.

There is an overlap between Reverse McCarthyism and the Holocaust religion. Both of these ideologies benefit from pushing the myth that the Nazis were a uniquely monstrous evil, somehow categorically greater than any that has gone before. In the case of the Holocaust religion, this sentiment is used to justify the conquest of the Palestinians; in the case of Reverse McCarthyism it is used to justify more globalism.

Reverse McCarthyism is pushed by a different sort of person. Although many Reverse McCarthyists are Jews seeking revenge for the original Red Scare, the majority are just the same bog-standard capitalist parasite that used the original as an excuse to bust unions (ironically, simply pointing out the fact that many Reverse McCarthyists are Jews is enough to get Nazism accusations from other Reverse McCarthyists). These people oppose nationalism because they want to import cheap labour to make money today.

The phenomenon has led to some strange bedfellows, notably Israeli Jews and actual Nazis, who both oppose globalisation on account of that it weakens the borders of their particular desired ethnic enclave. This has led to the common but bizarre sight of Western leftists calling Israeli Jews ‘Nazis’ on account of their desire for a strong border wall and immigration policies that favour a particular race.

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

VJMP Reads: Ted Kaczynski’s Unabomber Manifesto VII (fin)

This reading carries on from here.

The next chapter in Industrial Society and Its Future is ‘Two Kinds of Technology’. Here Kaczynski works to counter the argument that technological progress is so inevitable that revolutionary efforts are futile.

First, Kaczynski distinguishes between two different scales of technology. Small-scale technology is different to organised-scale technology. The former is technology that can be used by communities without outside help, such as simple crafting or metalsmithing. This kind of technology can survive a collapse of the industrial system, unlike (e.g.) refrigerator manufacturing.

Because organised-scale technology is dependent on other organised-scale technology, any collapse of the industrial system would take centuries to rebuild, if it ever happened. In any case, there’s no guarantee that a medieval society would even develop an industrial system again. It didn’t happen in India, China or the Middle East. It is therefore still worth opposing organised-scale technology, even if opposing small-scale technology is meaningless.

The final section in this manifesto is titled ‘The Danger of Leftism’. Kaczynski exhorts anti-technology revolutionaries to take a resolutely anti-left stance from the beginning, otherwise they will get co-opted. Leftism is incompatible with freedom, because it is collectivist and seeks to bind the entire world into a single whole. Because collectivism is only possible with technology, leftists will never really support it.

Some leftists claim to oppose technology, but they only do so as long as that technology and the system is in the hands of non-leftists. Much like censorship and academic freedom, whether or not leftists support it depends on whether or not they are in charge. They cannot be trusted because they will double-cross anyone they work with.

For many people, leftism fills the same psychological niche filled by religion. The leftist needs to believe in it. Kaczynski notes here that leftists are driven by a compulsion to impose their beliefs onto everyone. “Everything contrary to leftist beliefs represents Sin.”

Leftists seek power through identification with a social movement; helping that movement attain its goals helps satisfy that leftist’s power process. However, the desires of the leftist are infinite. They are not satisfied with anything; they demand total control. “…as long as anyone harbors in some corner of his mind a negative attitude toward some minority, the leftist has to re-educated him. And ethnic minorities are not enough; no one can be allowed to have a negative attitude toward homosexuals, disabled people, fat people, old people, ugly people, and on and on and on…”

The leftists will never stop until they have complete control. Even if you gave them everything they wanted, they would soon want more. Ultimately the leftist is not motivated by good, but by the desire to fulfill their will to power by imposing it on society. Most leftists are driven heavily by the desire to impose their own morality on everyone else. Individual tendencies towards liberty don’t change this general trend.

Identifying the leftist is not difficult. They inevitably identify with the victim, and with the collective. They tend to be against individualism, competition and violence, although they readily find excuses for violent leftists. “Maybe the best diagnostic trait of the leftist is his tendency to sympathize with the following movements: feminism, gay rights, ethnic rights, disability rights, animal rights, political correctness.” (a previous article here would describe them as horizontalists.

The manifesto ends with a number of footnotes; there is no conclusion or summary. The reader is left with the feeling that Kaczynski was an extremely intelligent man who saw very deeply into the nature of reality, but who was not necessarily able to pull everything he knew into a coherent worldview, perhaps on account of some psychological disturbance.

This may have been a result of Kaczynski’s apparent lack of spiritual belief. Many of the problems he attributes to the techno-industrial system could just as well be argued to be problems with materialism. Yet, the absence of spiritual knowledge and the consequences of this are not addressed by Kaczynski. It could be said that Kaczynski, despite his immense insight, was fighting his own shadow to a large extent, in the form of materialism.

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The Case For Cannabis: Prohibition is a Waste of Money

People often talk about cannabis prohibition as if it was just a law and that was that. The reality is that enforcing cannabis prohibition not only costs a large amount of money, but it also prevents a large amount of money from being made. As this article will argue, cannabis prohibition is a colossal waste of money, so much so that it’s worth repealing it on that basis alone.

The cost of cannabis prohibition is close to half a billion dollars a year. This is comprised of two groups of costs: the direct cost of enforcing prohibition, and the opportunity cost of prohibition.

The direct cost of enforcing prohibition chiefly includes prison costs, court costs and Police costs.

According to an estimate made by the New Zealand Treasury, New Zealand spends about $400,000,000 dollars every year on enforcing cannabis prohibition, and is missing out on $150,000,000 of GST on cannabis sales. This means that, according to the New Zealand Government itself, the opportunity cost of enforcing cannabis prohibition is over half a billion dollars a year.

A study by Harvard economist Jeffrey Miron estimated that the American federal government spends USD8,700,000,000 annually on enforcing cannabis prohibition. Adjusted for population size and currency, this suggests that something in the range of $200,000,000 is spent annually in New Zealand to enforce cannabis prohibition (this includes court and prison costs as well as Police costs).

Potentially much greater than this is the opportunity cost of prohibition.

The Miron report linked above suggested that America loses a similar amount from taxation opportunities to what it loses from having to pay to enforce prohibition. Converted to the scale of New Zealand, that suggests that around $200,000,000 in potential tax revenue from legal cannabis sales are instead funnelled into the pockets of criminal gangs.

Other studies suggest similar figures. According to Shamubeel Equab, who wrote a report commissioned by the New Zealand Drug Foundation, up to $240,000,000 could be claimed in tax annually from a regulated drug market.

This is supported by other calculations. The state of Colorado, with a similar population to New Zealand, sells $2,000,000,000 worth of cannabis a year. If a similar amount was sold in New Zealand, that would mean that $300,000,000 of GST would be collected on it.

So, as mentioned earlier, the combined cost of all of the aspects of cannabis prohibition is about half a billion dollars per year.

This is a lot of money for something that arguably has no benefit at all. Even if one charitably conceded that a majority of people wanted cannabis prohibition (they don’t), or that cannabis prohibition prevented a significant amount of cannabis getting into the hands of young people (it doesn’t), $400,000,000 is a great deal of money, especially when considered on an annual basis. It’s about $150 a year for every taxpayer.

Had the Fifth National Government legalised cannabis at the start of their term in 2008, New Zealand would have already saved at least $4,000,000,000. The asset sales campaign run by the National Party raised barely more than this, and that was at the draconian cost of losing ownership of these assets forever.

It sounds incredible, but it’s hard to deny the maths. If the Fifth National Government had legalised cannabis instead of selling state assets, they would have raised almost the same amount of money – without losing ownership of the assets. They sold the country out from under us for effectively nothing.

Worst of all is that New Zealand is borrowing money from overseas sources to pay for the deficits that we’re running in order to finance this prohibition. So not only did we not save $4,000,000,000, but we’re paying interest on those billions – just to imprison our own young people for growing medicinal plants.

Cannabis prohibition should be repealed because it simply isn’t worth the money. The total losses to the New Zealand economy from cannabis prohibition cannot be justified – even if it was charitably conceded that there was some benefit to prohibition. It would be much better to make cannabis legal, which would save hundreds of millions currently wasted on enforcement, as well as gathering hundreds of millions in tax revenue.

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This article is an excerpt from The Case For Cannabis Law Reform, compiled by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

Mental Illness is a Political Concept, Not a Medical One

Many people live under the glib assumption that mental illness is a subject that the experts have got a good handle on. These experts, through the wisdom gleaned from decades of studying human behaviour in a myriad of contexts, have made a clear distinction between mentally ill and mentally healthy behaviours and thoughts, and can apply this accurately in a clinical setting. We are told that this distinction is objective and scientific, but the reality is that who is crazy and who isn’t depends more on fashion – and who is in power – than on science.

Take the example of homosexuality. Sexual attraction to people of the same gender was considered a mental illness as recently as the second edition of the Diagnostic and Statistical Manual of Mental Disorders. By this, it was meant that same-sex attraction was a mental defect that could be diagnosed and, if need be, treated. Some would say that we’ve evolved past such a mentality, and this author would not disagree, but with a caveat: we could easily make homosexuality illegal again.

All it would take would be a strong cultural shift towards a family-oriented kind of folk conservatism, and for it once again to be fashionable to be against homosexuals, and the herd could easily come to take it for granted once again that homosexuality should be illegal. If a popular celebrity made arguments against homosexuality on national television, the masses would soon be turned against it. Some arguments against homosexuality are perennial, and will inevitably become fashionable again, like the appeal to naturalism.

The appeal to naturalism is a common argument against homosexuality. It contends that, because both a male and a female are necessary for an act of sexual intercourse to have any chance of resulting in reproduction, only this arrangement of sexes is natural. Two people of the same sex engaging in sexual intercourse cannot produce a child and is therefore unnatural, and this is therefore immoral, in the same way that having sex with animals or the pre-pubescent cannot produce children and is therefore immoral.

One could fairly argue that there are a number of fallacies in this line of reasoning, but that’s not the point. The point is that, as long as the appeal to naturalism holds some sway among people, there is a chance that it could become fashionable again such that the masses came to accept it as obvious. If one looks at the world, and at the history of it, it’s apparent that homosexuality, like feminism and the use of certain drugs, is a fashion that waxes and wanes according to historical cycles.

The same thing is true of other conditions now considered to be mental illnesses. The case of schizophrenia is another example of where politics trumps medicine. No-one knows what schizophrenia and psychosis really are: psychosis is said to be the loss of touch with reality, but there is no universal, objective way of knowing what reality is. What is commonly accepted as reality is something that varies greatly from place to place and from time to time, even among people who are all committed to the scientific method.

No-one really understands why some people are crazy, but if a person doesn’t work, they need a doctor to declare them mentally unhealthy if they want to go on welfare. Sounds straightforward, but if an incoming conservative government wants to trim the number of people on welfare for psychiatric reasons by 10%, then the psychiatrists will select the 10% of their current patients that they feel have the best chance of making it and declare them to be mentally healthy. That they are the same as before doesn’t matter – the important thing is that the politics have changed.

For political reasons, all responsibility and blame for a person suffering a mental illness has to be shifted back onto either genetics or the person themselves. The environment is seldom to blame, but if it ever is, it is the fault of the parents and the home environment, never the fault of the rulers and the social environment. Depression is never caused by society being depressing. Anxiety is never caused by society being anxiogenic. What causes mental illness is bad genes, doing drugs or some kind of quasi-mystical spiritual failure, but never the misarrangement of society.

Some will say that mental illness demonstrates a failure to adapt to society. Fair enough, but the problem with this is that society is grossly unhealthy. For many tens of millions of people, the pressure of trying to fit into a society as fucked up as this one has pushed them beyond the limits of their psychological endurance. Their major problem is that society does not, and never will, recognise the part that it has played in making people mentally ill, because this would be a political error. This obstinance only serves to drive more people insane.

At the end of the day, it’s politicians that that people take orders from, and not research psychologists, and so doctors who have to deal with mental illness have to use the framework laid down for them by politicians. These politicians have not been able to resist the temptation to play around with the definitions of mental illness for the sake of achieving their political goals. Unfortunately, this meddling has become so severe that the concept of mental illness is now more political than it is medical.

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Bob McCoskrie Is An Absolute Fuckwit

Giving Bob McCoskrie a national platform to rant about “dope” and “Big Marijuana” is like giving your granddad a national platform to rant about Islanders after he’s had a few sherries on Boxing Day. Stuff did it anyway. This column will have a look at McCoskrie’s screed of fuckwittery, with the intent of responding to his shamelessly dishonest rhetoric with some facts.

One can guess from the title of the article (“Legalised dope is a licence for Big Marijuana to exploit young people”) that it is going to be crudely dismissive of the wishes of the New Zealand cannabis community. To have an article with the word “dope” in the headline is like publishing an anti-immigration opinion piece that had the word “niggers” in the headline. He has blatantly chosen the most inflammatory possible term to describe cannabis, one that associates cannabis use with brain damage.

In this piece, McCoskrie recounts his observations from a recent trip to Colorado, one that he undertook to “see first-hand the effects of legalising marijuana”.

His second paragraph mentions “a money-making industry of lobbyists and special interest groups putting profits over evidence-based policy protecting public health and safety, and ready to flout and challenge any regulations,” with the implication that this describes the industrial cannabis lobby, but this description more aptly fits the alcohol and timber industry lobbyists who agitated to make cannabis illegal in the first place.

McCoskrie gets hysterical about the high THC content of the cannabis products he spies in the Colorado “dope shops”, but the facts are that a high THC product actually makes the product safer. Like the fuckwit he is, McCoskrie is thinking about THC as if it was alcohol, so that a high-THC cannabis edible is somehow functionally equivalent to an absinthe or similar.

No-one has ever died of a THC overdose, so comparing it to high-proof alcohol is nonsense. Unlike alcohol, which kills people in New Zealand every weekend, cannabis doesn’t kill anyone. The most dangerous thing about cannabis is probably the long-term effects of regularly smoking it – and these are completely avoided by the edibles and vaporises that McCoskrie rants about. In other words, what he is railing against are the signs of people using cannabis more safely and responsibly to minimise harm.

Some of the paragraphs in this article are “Old man yells at cloud” level, and the reader can’t help but to wonder if McCoskrie has some kind of senile dementia that has caused him to see things that aren’t there. He decries people in Colorado “popping a handful of Gummi Bears containing 10 times the legal limit of THC per serving,” but there is no legal limit of THC per serving, any more than there is a legal limit of caffeine per serving. The sentence is simply nonsense.

McCoskrie is so hysterical that at some points in his screed he becomes completely detached from reality. The worst example is when he cites the existence of cannabis suppositories as proof that cannabis producers are deliberately targeting their product at the young. In fact, the vast majority of people who use cannabis suppositories are elderly ones who cannot use other route of administration because of the complications of old age. Perhaps McCoskrie should have tried a few while he was over there?

It’s noteworthy that at no point in his travels through Colorado did McCoskrie see anything untoward happen on account of cannabis legalisation. He talks about the terrible panoply of cannabis-related products as if it were Weimar Republic pimps selling children on a Berlin street, but can’t recall seeing any notable level of crime in Colorado or any homelessness in the streets, or any sign of social decay. This is striking, considering that the state legalised cannabis four years ago, which is easily enough time for anything of that nature to have occurred. McCoskrie is just a wowser.

No anti-cannabis rant would be complete without employing the slippery slope fallacy, and McCoskrie duly gives us the line “they will want legalisation not just of this drug but all drugs – cocaine, heroin, P”. By this he somehow draws a connection between people who want access to medicinal cannabis and people who go on methamphetamine benders, when the two people could hardly be more different.

It’s exactly this kind of rhetoric conflating people who need medicinal cannabis with reckless criminals that fuels the War on Drugs, which means that McCoskrie must share some blame for the suffering caused by cannabis prohibition. It’s because of people like him that people like Helen Kelly have to suffer needlessly as they die.

Predictably, McCoskrie gets savaged in the comments below the article. What he is writing might have been considered mainstream conservatism 40 years ago, but now it goes down about as well as other conservative ideas from 40 years ago, like whipping up hysteria about white people and Maoris sleeping with each other. It’s apparent from reading this article that McCoskrie doesn’t have the faintest idea what he’s talking about, and is panicking for no good reason.

The only thing this piece can be compared to is a sermon by a Third World religious fundamentalist, who has travelled to the West and seen dancing and intermingling between unmarried youths and shit their pants. McCoskrie is a religious fundamentalist – his Family First lobby group want to recriminalise prostitution and further restrict alcohol. Essentially, they are theocrats, and McCoskrie wants to prohibit cannabis for the same reason that the rulers of places like Iran and Saudi Arabia do.

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

The New Zealand Student Media is Just as Gutless as the Mainstream Media

It’s rare for a Kiwi to look towards the New Zealand media establishment with reverence or even anything approaching respect, on account of that the profession is little more than a bunch of corporate whores cheerleading for neoliberalism. Even so, it is sometimes astonishing to learn quite how gutless the New Zealand media is, as local anarchist Rick Giles found out earlier this week.

The depths to which the New Zealand yellow press is willing to sink can be observed by the treatment of Giles by Auckland radio station bFm. bFM had Giles on their live show, where he was interviewed by Laura Kvigstad. The segment was called “Anarchy in Aotearoa” and featured Kvigstad and Giles talking about Giles’s interest in anarchy and some of the realisations that had led him to anarchism, and some of the things that anarchism had led him to believe.

This was a part of a wider series called “Wire Worry Week”, which was a week at bFM dedicated to “focusing on the concept of anti government; expanding upon how movements that have worked against governmental systems have influence on the current state of the world.” Giles, as the man behind AnarKiwi, was invited onto the show to speak freely about his political opinions. Readers can listen for themselves to decide whether Giles said anything genuinely worthy of specific repudiation.

In response to – presumably – the shrieking of upper-middle-class Social Justice Warriors all over Auckland, bFM made the following statement:

NB: Following the broadcast of this interview it has come to 95bFM’s attention that the subject of this interview, Rick Giles, espouses political and historical views that the station finds particularly unsavoury. We will not be removing or editing the interview, but wish to make it clear to all listeners that 95bFM does not support or align itself with the personal politics of the interviewee. Our decision to provide Mr. Giles a platform during a week-long discussion on anti-government movements was one that, with hindsight, would not have survived greater scrutiny and vetting process. The station, its volunteers and wider associates do not wish to endorse Mr. Giles’ particular brand of historical revisionism in any way, shape or form and we sincerely apologise for any concern or aggravation caused via our negligence in this case.

It is an incredibly pathetic measure for a radio station to go to these lengths to repudiate a New Zealand intellectual who is guilty only of wrongthink. So gutless are bFM that even when they decide to specifically give a platform to the counterculture they can’t bring themselves to allow alternative points of view to pass without condemnation. Even worse, they are not even decent enough to say exactly which of Giles’s political opinions were so heinous as to be worthy of deplatforming.

What’s hilarious is that you know if Hillary Clinton wanted to appear on bFM to speak to the students of Auckland, they would fall over themselves to provide her a platform, despite that she has killed at least 2,500 more people than Giles, and that’s only counting one of her many crimes. After all, they’re happy to happy to give Peter Dunne a platform, despite the fact that the lies he told about cannabis and about synthetic drugs are responsible for the deaths of hundreds of young Kiwis.

The really terrible part about all of this is that bFM, and by extension the University of Auckland, have failed in their primary purpose of being a university. The primary purpose of a university is to provide a safe space for free-thinkers to discuss ideas that might otherwise be too controversial to discuss in public, on account of that the public would chimp out upon being asked to consider (not accept, just consider) some of the assertions that are necessary to discuss such things.

Apparently the fashionable trend in mainstream media circles right now is to take the exact opposite approach to VJM Publishing; we believe that dialogue is the way to destroy ignorance. The mainstream media don’t care about ignorance; they believe that destroying dialogue and virtue signalling is the way to greater profits. bFM, by making a statement repudiating Giles, are simply learning how to be good, obedient corporate whores. This is, after all, what they will be after graduation.

Part of being a corporate media whore is deplatforming anyone not part of the Establishment (such as Giles) while happily platforming anyone who is part of the Establishment, no matter how many people have died as a result of their negligence or dishonesty (such as Dunne). bFM are willing to give a platform to a Government agent whose ham-fisted cruelty caused New Zealanders to die, but Giles is “particularly unsavoury”.

What bFM did to Rick Giles is a microscopic example of what the mainstream media does to New Zealand all day, every single day. They take uncontroversial ideas, and they sell them as rebellious and controversial so that the desire of some individuals to portray themselves as free-thinkers can be satisfied. In every case, genuinely controversial ideas are ignored as “loony” and their purveyors deplatformed, as happened to Giles. They are a pack of absolute fucking whores, and the alt-media will continue to be a thorn in their side.

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