The Fundamental Masculine and Feminine Moralities

People often talk about one singular, monolithic, ideal morality as is God was sitting up in the heavens waiting for us to figure it out. The belief appears to be that if we ever did figure this out, we would all behave according to it and life on Earth would be harmonious forevermore.

This childish magical thinking is, of course, false. The reality is that there are two very different moralities that represent opposite ends of an ethical spectrum upon which all actions fall.

The fundamental masculine morality is to maintain good order, and the fundamental feminine morality is to allow life to naturally express itself.

Maintaining good order and allowing life to naturally express itself might not sound like contradictions necessarily, but they are still poles on an ethical spectrum.

One can convince oneself of this by realising that all threats to good order arise from the natural expression of life, and that all bad order restricts the natural expression of life. Likewise, all good order allows for the natural expression of life, and all unnatural expressions of life lead to bad order.

This means that it is commonplace for adherents of the masculine morality to want to destroy expressions of life that threaten good order, and it is commonplace for adherents of feminine morality to want to destroy bad order that prevents natural expression of life.

For the most part, it’s entirely possible for these two moralities to work together. But sometimes they don’t.

A man might act according to masculine morality when he tends to his garden. A gardener is not at all interested in allowing life to express itself through the form of weeds. His task is to maintain good order by keeping the weeds out, by keeping the plants in correctly spaced rows, to prevent the soil from becoming too wet or too dry etc.

A woman might act according to feminine morality when she raises a child. When raising a child, women are generally not particularly concerned with the degree of order that child has. What she wants is for the child to express itself through growth, to be healthy and strong, to feel joy at being alive, and this is made more difficult by forcing order on it.

Masculine and feminine moralities therefore come into conflict when a given order is considered good by some and bad by others.

In fact, this is how most conflict starts. A king might consider his kingdom’s operation to demonstrate good order, but there may be forces in the kingdom who disagree, and who consider his rulership to be bad order.

These forces will come into conflict because the natural expression of the sentiments of those who disagree with the king’s rule will conflict with the king’s desire to maintain order, and the king will find himself forced to stamp those sentiments out else risk chaos befalling the kingdom.

In the same way that silver is a compromise between clay and iron and more valuable than either on account of its finer balance, so too does the correct course of action in any given situation appear as a balance between the masculine and feminine moralities.

Morally retarded people are those who are unable to find a balance between the masculine and feminine moral orientations, and so they either try and impose maximum order upon everything (penis-worshippers and control freaks) or maximum chaos upon everything (postmodernists and hyperfeminists).

People who go too far down the masculine track start wanting to maintain order for order’s sake. The concept of good order is forgotten.

Our cannabis laws are an excellent example of an excess of masculine moral sentiment. It’s obvious to everyone that the New Zealand cannabis laws are not fit for purpose and must be changed, but those who wish to maintain order for order’s sake are unable to countenance so much as a conversation about the subject.

People who go too far down the feminine track start wanting to introduce chaos for chaos’s sake. The concept of healthy chaos is forgotten. These people essentially “just want to watch the world burn”.

The refugee policy of Europe over the past two decades is an excellent example of an excess of feminine moral sentiment. The refusal to discriminate between the natives and non-natives, usually for what are claimed to be moral reasons, has led to a collapse in good order as all manner of chancers have flooded in to compete with the natives for resources.

The only way out of our predicament will be to find the correct balance between the masculine desire for order and the feminine desire for free expression.

Metaphysically that means choosing the right combination of clay and iron so that the overall structure can be polished into silver.

In other words, the same as it ever was.

Is The New Zealand Government About to See A Repeat of The 1990s?

The 1990s began with the chaos of a disintegrating Labour Government and ended with the chaos of a disintegrating National one

In the leadup to the 1990 General Election, the New Zealand Labour Party appeared to be falling to pieces. They had gone through three leaders in 15 months, with Mike Moore the most recent to wrest control of the jinxed idol, having convinced the hapless Labour Party caucus that he was a better bet for staving off what was looming as an electoral disaster.

The move turned a disaster into a catastrophe – the National Party won 67 seats in the election compared to Labour’s 29, as the Italy-style rapid changes in leadership gave the wider public the impression that Labour had lost the plot entirely.

This majority was enough for the National Party to force on the nation what the people called “Ruthanasia” – a Budget so callously tight-fisted that it appeared that National were trying to cull the poor through starvation.

The Budget was so unnecessarily cruel – in many cases leaving solo mothers unable to feed their own children at the end of the week – that even New Zealanders were appalled by it, and only by demoting the clearly psychopathic Ruth Richardson to the back benches did the National majority survive the 1993 General Election.

By the next election in 1996, the National Party had eroded most of the trust that Jim Bolger had earned in opposition, and they were only able to govern thanks to a rickety alliance with the New Zealand First Party.

When Jenny Shipley rolled Bolger in 1997, New Zealand had another psychopath in an influential position, and this made the alliance with Winston Peters untenable. Being neither a psychopath nor willing to submit to one, Peters was unable to work with Shipley and was duly sacked.

New Zealand First then disintegrated under the gravitational pull of the National Party as it tried to withdraw from its influence, and the New Zealand electorate responded to the wheels falling off the alliance by chucking the whole thing on the scrapyard.

The National Party was duly destroyed by Helen Clark’s Labour in 1999.

Since Helen Clark took the reins at the end of the 90s there has been nothing but orderly Government, but “History, with all her volumes vast, hath but one page…”

Our current situation in the winter of 2017 is fairly precarious, with Bill English having taken the leadership at the resignation of John Key last year. Any development that brought the stability of Bill English’s leadership into question could well lead to a comprehensive National Party loss this September.

The most likely way this would happen is by some scandal being followed by a poll that hinted suggestively at a National Party loss, at which point the National Caucus panics, then Paula Bennett does a Jenny Shipley and convinces the Caucus to support her leadership instead (ironically it was English himself who replaced Shipley as leader of the National Party in 2001).

In other words, Paula Bennett may seize upon any weakness shown by the blundering incumbent PM in order to achieve her own Prime Ministerial ambitions, despite being grossly unfit for the role.

Judith Collins might also play the role of Shipley, depending on who moves first and with what support.

Either would be suicide for the National Party, because there’s nothing less orderly than an involuntary change of leader.

What the public wants, more than anything, is that the Government maintains good order, and what the public needs, more than anything, is that the Government maintains good order.

We don’t actually need it to do much else. If it can simply keep the peace, the rest of us can get on with our lives of commerce and trade. We can make ourselves rich and happy without their help – all we need is for them to not interfere.

From 1840 to the early 1900s New Zealanders developed our country from the Stone Age to first place among all the living standards of the world, and this was achieved without any of the National, Labour, Green or New Zealand First parties existing.

All we need is for the megalomaniacs at the top of the national dominance hierarchy to maintain good order, and we can do the rest.

This is why many political commentators miss the mark when they decry Andrew Little for his lack of charisma.

It’s true that Little has the charisma of a brick, but so what? He’s not going to be personally leading a company of men into battle. He’s going to be inheriting the reins of a civil machine that has been fine-tuned for almost two decades.

His job, as mentioned above, is to maintain order. To that end, being boring is a qualification. He hasn’t said a word about either of the two hot issues stirring up the left at the moment (cannabis law reform and increasing the refugee quota), and this is no doubt a carefully calculated tactic to make him appear suitable as the man to steady the ship.

After all, it’s a heavy increase to the refugee quota that is more likely than anything else to bring a massive amount of chaos to these shores, as both the Green and Opportunity Parties are gagging for it.

Some say that the National Party are the natural ruling party of New Zealand. If there’s any truth to this it’s because the National Party are the best at maintaining good order.

If Little really wants to become Prime Minister this year, all he has to do is what Helen Clark did two decades before him – simply maintain good order in his own party, and wait for the ambition and greed of the National MPs to cause them to devour each other.

The Only Reason to Still Oppose Medicinal Cannabis is Sadism

The New Zealand Parliament will soon get another chance to bring our cannabis laws into the 21st century, with Julie Anne Genter’s Misuse of Drugs (Medicinal Cannabis and Other Matters) Amendment Bill drawn from the Member’s Bill Ballot this week. This ought to herald the long-awaited national conversation on the subject.

The Bill allows for any Kiwi suffering from “any debilitating condition” to use cannabis or a cannabis product if they have approval from a doctor. It also allows for such patients to cultivate cannabis themselves or to nominate someone to do it for them.

This latter point is extremely important and often underappreciated. One of Peter Dunne’s strategies to keep cannabis illegal by boondoggle has been to restrict supply to extremely expensive overseas sources, such as Sativex (which costs over $1,000 per month), instead of simply allowing people who need it to cultivate it themselves. This Bill would remove this deliberately-placed hurdle.

As Genter points out, the decision to make cannabis illegal was not based on evidence in the first place. Doctors in the 1930s were prescribing medicinal cannabis to patients in New Zealand, as they were all across the world.

The decision to stop doctors from prescribing cannabis was pushed on us by moronic do-gooders forcing their Puritan ideology on the rest of the world.

There was never any science involved, nor any common sense, foresight, empathy, compassion or concern for good order.

From the beginning, cannabis prohibition was based on nothing but a sadistic need to control the masses through causing them suffering, and on the gullibility of legions of morons willing to bleat whatever they heard from an authority figure as if it was the Word of God.

For a person to still not know that cannabis is medicinal they have to be willfully stupid.

The Aotearoa Legalise Cannabis Party first stood in a General Election in 1996. Already in 1996 the party platform had the need for medicinal cannabis as one of its core tenets.

In 1996 it got 1.66% of the vote, so even twenty years ago it was true that one in sixty Kiwis considered cannabis law reform a major issue. After all, California legalised medicinal cannabis that year, so the medicinal properties of cannabis were already known and accepted by experts even then.

Since then, twenty-eight US states have made medicinal cannabis legal and eight have made recreational cannabis legal – and none of them have gone back to prohibition after making the change.

So to deny that cannabis law reform is inevitable is like denying that a heavyweight boxer who has won forty consecutive knockout victories is a title contender.

For a person to continue to believe that the prohibition of medicinal cannabis helps New Zealanders, they have to possess a willful ignorance that borders on malice.

They would have to continue to ignore all the stories from hundreds of medicinal cannabis users, over twenty years, in which they detailed the reduction in suffering that cannabis gave them.

They would have to think nothing of the fact that supporters of medicinal cannabis are winning a victory every month either in New Zealand or in another Western jurisdiction.

They would have to believe that it was fair that any of Martin Crowe, Paul Holmes and Helen Kelly could have been prosecuted and sent to prison for using medicinal cannabis to alleviate pain caused from dying of cancer.

And a person cannot think like that unless they purposefully deny reality for the sake of bringing cruelty into the world.

When the debate about medicinal cannabis does, finally, after over twenty years of campaigning, happen in Parliament, the MPs who oppose it will mark themselves out as particularly sadistic old dinosaurs who need getting rid of.

Understanding New Zealand: Demographics of Flag Referendum Voters

Given what is already known about the demographics of the various party voters, we can tell a lot about who supported the flag referendum just by looking at the correlations between voting for a given party and one of three other major variables.

The first major variable is the turnout rate in the first flag referendum.

The correlation between turnout rate in this first referendum and voting National was a very strong 0.86. That is enough by itself to suggest that the bulk of the people who did end up voting in it were National supporters.

The correlation between turnout rate in 2014 and voting National was, however, 0.76, so we can see that the people who voted in the first flag referendum were mostly those who are generally inclined to vote whenever they can. This was also true for Conservative Party supporters, who had a correlation of 0.70 with turnout rate in the first flag referendum.

Green, ACT and New Zealand First voters were only mildly interested. The correlation between turnout rate in the first flag referendum and voting Green was 0.07, with voting ACT it was -0.01 and with voting New Zealand First it was -0.21. None of these were significant.

Labour Party voters were almost entirely indifferent to the whole idea. The correlation between voting Labour in 2014 and turnout rate in the first flag referendum was a very strong -0.84.

This was something broadly shared by all of the Maori-heavy parties. The correlation between turnout rate in the first flag referendum and voting for both the Maori Party and Internet MANA was -0.67, and with voting for the Aotearoa Legalise Cannabis Party it was -0.55.

Predictably, given these statistics, it was mostly Kiwis of European descent who were interested in the first referendum. The correlation between being of European descent and turnout rate in the first flag referendum was 0.85.

The correlation between turnout rate in the first flag referendum and being either Maori or a Pacific Islander was -0.65, and with being Asian it was -0.27.

Perhaps the most striking correlation of all is that between turnout rate in the first flag referendum and turnout rate in 2014 – this was an extremely strong 0.90. Those who like to vote tend to take every opportunity they can to actually do it.

There was also a correlation of 0.89 between turnout rate in the first flag referendum and median age.

The correlations between wealth and turnout rate were significant, but only marginally so.

All of the income bands above $70K were significantly positively correlated with turnout rate in the first flag referendum, but only marginally so – the strongest of them was 0.31. None of the income bands below $70K had a significant positive correlation with turnout rate in the first flag referendum.

By contrast, all of the income bands below $10K had a correlation of -0.50 or more strongly negative, the strongest of all being for those who had a negative income. The correlation between being in this income bracket and turnout rate in the first flag referendum was -0.84.

Likewise, the correlations between education and turnout rate bordered on statistical significance.

Although there were significant positive correlations between turnout rate in the first flag referendum and having either an Honours degree (0.25) or having a doctorate (0.27), this was true for neither a Bachelor’s nor a Master’s degree (both 0.13).

Mirroring this, the correlation between turnout rate in the first flag referendum and having no academic qualifications was not especially strong, at -0.28.

One of the strongest correlations of all was between turnout rate in the first flag referendum and living on freehold land: this was 0.87.

All of this gives us a clear picture. The sort of person who turned out to vote in the first flag referendum was the same sort of person who is most heavily involved in running the country: rich, old, white and National voting with leisure time.

The second major variable is the turnout rate in the second flag referendum. Here it is only really meaningful to speak of the differences in voting pattern to the first flag referendum.

Although the second flag referendum was still mostly a vehicle for Kiwis of European descent (the correlation between the two demographics strengthened from 0.85 to 0.88), the people who turned out for it tended to be more Maori. The correlation between turnout rate in the second flag referendum and being Maori came in to -0.57 from -0.65.

Against this, turnout rate for the second flag referendum faded among Pacific Islanders and Asians. This may have been because the further the process wound on, the more likely the least established Kiwis were to drop out of it.

People who voted Green were also less likely to turn out in the second flag referendum. The correlation between the two fell to 0.02 from the 0.07 of the first flag referendum. This was probably because the correlation between being in the 20-29 age bracket and turnout rate fell from the -0.41 of the first flag referendum to the -0.50 of the second.

All of this reflected the fact that the second flag referedum saw a considerably higher turnout rate among those who did not want to change the flag. The correlation with voting to change the flag fell from 0.86 for the first flag referendum to 0.80 for the second.

The third major factor is the percentage of people who voted to change the flag.

These people were almost all National voters. The correlation between voting National in 2014 and voting to change the flag in the second flag referendum was a whopping 0.95. This is an extremely strong correlation, and it tells us that basically the only people to even vote to change the flag were died-in-the-wool National voters.

Maoris really didn’t want to change the flag – the correlation between the two was -0.77. These numbers suggest that there was a small core of Maoris who knew from the beginning of the process that they didn’t want to change the flag, but who waited until the second flag referendum to voice their disapproval.

Asians were a curiosity, because they had a negative correlation with turnout rate in either referendum, but a slightly positive correlation of 0.11 with voting to change the flag.

Some will find it very curious that the old were much more likely to vote for change than the young, which goes against the usual pattern of the old being more conservative.

The correlation between being aged 65+ and voting to change the flag was a very strong 0.62, which is amazing if one considers that one of the arguments for keeping the flag in the first place was that old people had become accustomed to it over many years of living under it.

For their part, the young preferred to keep the flag. The correlation between being in the 15-19 age bracket and voting to change the flag was -0.53.

Some might find these latter points extremely interesting, because they support anecdotal evidence from overseas suggesting that the generation to follow the Millenials – those who some have dubbed Generation Z – are more conservative than their immediate predecessors.

This question will be revisited in the second edition of this book, to be written after the 2017 General Election!

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This article is an excerpt from Understanding New Zealand, by Dan McGlashan, published by VJM Publishing in the winter of 2017.

The Government Giveth; The Government Taketh Away

There was some excitement in the New Zealand cannabis community this week after the news that the Government would remove restrictions on doctors who wanted to prescribe cannabidiol (CBD) in the form of an oil. It was the first admission from the Government, ever, that cannabis actually had medicinal value, and for this reason it was significant.

Those of us who are not enamoured of politicians are naturally eager to point out that, after twenty years of sick Kiwis being completely ignored when it came to the cannabis question, progress is only now being made in the foreshadow of a general election.

Neither are we surprised to see hordes of Green Party hacks swarm the battlefields of social media to play down the magnitude of this change. The consensus tactic appears to be describing the changes as “not medicinal cannabis”, despite the fact that CBD is the component of cannabis that has shown by far the greatest medicinal promise.

After all, it’s important for the Green Party – now that the will of Kiwis for some cannabis law reform is undeniably clear – to craft a narrative of having been at the forefront of cannabis law reform all along.

Politicians being what they are, the Greens will deny at all costs the truth: that they sucked up cannabis law reform votes from 1999 and gave back nothing but contempt, until a few months before Peter Dunne (of all people) changed the law himself, without Green Party input.

All of this shitfighting distracts, and is intended to distract, from the fact that if the Greens do get into Government and change the cannabis laws to something intelligent and reasonable, they will, at the same time, make some other aspect of legislation stupid and unreasonable – and this is the necessary flipside of the deal.

The Government giveth; the Government taketh away. This is the nature of politics. The Government never simply gives freedoms back to the people it manages.

We are losing rights now, and will continue to lose them into the future, because the Government and all parties running for Government are in agreement about taking away our rights to use tobacco.

Many people have been able to predict that we will get legal cannabis at the same time as we lose legal tobacco. The rhetoric from the Government is for a “Smokefree New Zealand” by 2025, and we know that they will pursue this futile goal (previously described by this column as a sadistic idea dreamed up by morons) with the same mindless zealotry that they did the goal of making New Zealand cannabis-free.

And it will be equally as futile. Tobacco may be less fun to smoke than cannabis, but people still do it – not because they are “addicted”, as our moronic mental health establishment would have it, but because tobacco has a strong medicinal effect to people suffering from a wide range of mental problems, in particular psychosis and/or excess anxiety brought about from complications of trauma.

Statists and control freaks everywhere are mewling: “But we used to think tobacco was medicinal, but now science has advanced and now we know better.”

But this was exactly what they said when they made cannabis illegal.

Cannabis has been widely used by humans for centuries, and the propaganda against it early this century was all based on a two-pronged attack: first, deny any and all benefits of the substance, no matter how obvious; and second, attribute any and all detriments to the substance, no matter how peripherally related.

And so, in much the same way that we just had nearly a century of hearing that cannabis causes psychosis and schizophrenia and brain tumours and amotivational syndrome and blah blah blah, and how all of the positive effects that people had noticed from cannabis use were really just delusions brought about by the psychotogenic effects of the plant, now we’re going to hear all the same rubbish about tobacco.

Mental health patients will continue to tell politicians and doctors that tobacco use significantly alleviates their suffering, as it has done for mentally ill people for centuries, and they will increasingly be ignored as the devotion to the righteousness of the crusade against tobacco overrides all logic and reason.

We’re sure we banned the right thing this time!

Of course, at some point in the future we’ll get legal tobacco back, because the suppressed mental health benefits of its use will at some point be rediscovered, and then another campaign of spending decades trying to talk basic commonsense to goat-stubborn morons and brainwashed doctors will begin.

And when that process ends, we will lose legal alcohol, probably on the grounds that it causes too much violence and brain damage. At this point, the massive social and emotional benefits of alcohol will be suppressed and forgotten.

The Government giveth; the Government taketh away.

Understanding New Zealand: Demographics of Income

Some demographic patterns of income will already be apparent from voting patterns, and others are well-known by all, but this section will go into details.

There is a significant correlation between median age and median personal income – this was 0.27. Many will have expected this correlation to be stronger, in much the same way that the correlation between median age and voting National in 2014 was much stronger. But age is not as closely correlated with wealth as other demographic factors are.

Indeed, while there were significant negative correlations between being in any of the age brackets 19 years or below, this can be simply explained by the fact that this age group is generally too young to work.

The correlation between being in the 20-29 age bracket and median personal income was essentially uncorrelated at 0.04. Of course, people in this age band will nonetheless end up with less money than the average Kiwi on account of paying relatively more of their income in rent.

The vast bulk of the income received by anyone in New Zealand is received by the 30-49 age bracket, which had a correlation with median personal income of 0.73. This is actually the only age bracket to even have a significant positive correlation with median personal income.

The correlation between being in the 50-64 age bracket and median personal income was 0.18 – positive but not significant. This age bracket may contain a large proportion of the people who are in highly paid C-suite positions, but the absolute numbers of these people are small, and they are outnumbered many times over by the people in this age bracket who have wound down to part-time work.

Being in the 65+ age bracket had a correlation of -0.02 with median personal income. Although this is actually less than what people in the 20-29 age bracket get, people who are 65+ are far more likely to live on freehold land, and as a consequence their expenses will be relatively low.

Kiwis of European descent were the only ethnicity to have a significant positive correlation with median personal income – this was 0.35. Asians, however, were marginally significant at 0.22.

Being a Pacific Islander had a correlation of -0.29 with median personal income, and being Maori had one of -0.48, which tells us that the average Maori is a fair bit poorer than even the average Pacific Islander, probably a reflection of the fact that it is more difficult for the Pacific Islander underclass to migrate to New Zealand.

The religious tradition with the strongest positive correlation with median personal income was Judaism, at 0.63. Buddhism and Catholicism were next, with correlations of 0.32 with median personal income, and then was no religion with a correlation of 0.27.

These correlations mostly reflect that people of the first three religious traditions are especially likely to have immigrated to New Zealand on the basis of the points system, which gives bonus points to any applicant that has a degree.

The significant positive correlation between median personal income and no religion was mostly because of the fact that the indigenous New Zealand subcultures that value education the most are the same ones that are most likely to reject religion.

Further underlying the point that our immigration system makes it easier for people with degrees to move here, we can see that there is a correlation of 0.53 between being born in Britain and median personal income, and a correlation of 0.33 between being born in North East Asia and median personal income.

Similarly, the correlation between median personal income and being born overseas in general was significantly positive, at 0.34.

Education is clearly the decisive factor, above anything else, that explains most of the variance in the incomes of New Zealanders.

The correlation between having no academic qualifications and median personal income was a very strong -0.68, and the correlation becomes more positive with every step upwards in education all the way up to having an Honours degree, which had a correlation of 0.72 with median personal income.

The crossover point was close to what used to be known as 7th form – the correlation between having a highest educational qualification of NZQA Level 3 or 4 and median personal income was 0.12.

What this describes is a very simple pattern: generally speaking, the greater a person’s intellectual capacity, the greater the responsibility they will be capable of competently discharging, and the greater the responsibility so discharged the greater the renumeration they will receive.

Basically the entire taxpayer-funded educational system is predicated on this pattern and it is fundamental, not just to New Zealand, but to human life.

The industry that had the strongest positive correlation with median personal income was scientific, technical and professional services – this was 0.76. Other well-paid industries were financial and insurance services (0.69), information media and telecommunications (0.54) and rental, hirinig and real estate services (0.49).

Naturally, these are the industries that have the most highly educated workers.

Being male was right on the border of being significantly positively correlated with median personal income, at 0.23. If one takes into account that men are more frequently active in the labour force than women, then the lack of significance of this correlation tells us the idea of the “gender gap” in renumeration is overstated.

Underlining the degree to which median personal income is correlated with education, which is a proxy for intelligence, we can see that median personal income also correlates strongly with other correlates of intelligence.

For example, the correlation between median personal income and being a regular smoker was a strongly negative -0.61, whereas with never having smoked it was 0.57.

Contrary to the stereotype, people who take the bus to work have a higher income than those who take a private vehicle to work. The correlation between median personal income and the former is 0.51, and the correlation between median personal income and the latter is -0.24.

Some will find this very surprising, but the fact is that people who live and work in major urban centres have much better access to both bus services and to the jobs that pay the highest wages, and the opposite is true of people who live in smaller centres where taking a personal car to work is more viable or necessary.

The occupation with the strongest positive correlation with median personal income was professionals at 0.68. Next were managers at 0.49 and clerical and administrative workers at 0.43.

The occupation with the strongest negative correlation with median personal income was machinery operators and drivers at -0.59. Next were labourers at -0.51 and community and personal service workers at -0.31.

It doesn’t really make a difference which island you live on – the correlation between living on the South Island and median personal income was 0.03.

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This article is an excerpt from Understanding New Zealand, by Dan McGlashan, published by VJM Publishing in the winter of 2017.

Toxic Femininity

Feminazis and cucks are always screaming about toxic masculinity. The concept, according to Wikipedia, “describes standards of behavior among men in contemporary American and European society that encourage domination and control of others while being opposed to intellectualism and emotional sensitivity.”

It’s apparent to any reasonable person who reads this that the concept is fundamentally dishonest, because nothing about the behaviours described above are exclusive to either men or to Westerners.

The concept is fundamentally dishonest because it is not intended to describe any part of reality in a scientific sense. The intent of the concept is to advance the political goals of the person advocating it, not to contribute to the sum total of human knowledge through intellectual inquiry.

However, as above, so below: the concept of toxic masculinity, valid or otherwise, has a mirror image in toxic femininity.

The nature of the masculine is to go outwards and into the material world. Naturally this manifests as a desire to put the material world to order. This is not the same thing as trying to control the outside world, although the two do overlap.

The characteristic emotion of masculinity, then, is anger, and this manifests as physical violence, which basically everyone recognises as bad.

The nature of the feminine is to go inwards and into the mental world. The characteristic emotion of femininity, then, is fear, and this manifests as emotional violence, which very few recognise as bad.

Where a man is more likely to hit someone in order to control them, a woman is more likely to psychologically abuse someone in order to control them.

This emotional abuse takes different forms to physical abuse. The emotional abuser prefers to lay a guilt or shame trip on their victim, coercing them into the desired behaviour by stoking fears of social rejection. The abuser will detail disappointment, shame or embarrassment that they attribute not to their desire to control, but on the actions of their victim.

Another source of emotional violence is dishonesty. After all, to lie to someone is to do them a psychological violence (this is routinely denied by the liars themselves).

The major source of dishonesty in the world is politics, or, more precisely, the desire of certain humans to remake the entire world in their own image (which is all politics is). Because this desire naturally brings egotistical people into direct conflict with others who want to remake the world in their image, a lot of lying about it has sprung up.

For example, the feminazis who shriek about things like toxic masculinity will never admit that they are doing so for political reasons. In particular, they are trying to shift the balance of the culture towards the feminine, for the sake of their own gratification, not that of the wider society.

Claiming that being “opposed to emotional sensitivity” is necessarily “toxic” is a value judgment, not a scientific description of reality. It is a political statement, not a psychological or sociological one.

After all, there are plenty of reasons why emotional sensitivity might be discouraged. It’s not just a simple matter of hardening up for the rigours of a battlefield. Emotional sensitivity is the opposite of emotional stability, and emotional stability is desired by all because it keeps things in good order.

It is not a coincidence that being emotionally sensitive will also leave a person more vulnerable to strategies of emotional coercion and abuse.

This tendency to conflate emotional stability with patriarchal oppressive male domination brings us close to a definition of toxic femininity.

Some have described the pattern of toxic femininity, perhaps without being aware that they had done so, as “feels over reals”. Extrapolating this with what we know about the association between femininity and dishonesty, we can define toxic femininity thusly:

“A specific model of womanhood, geared towards dominance and control. It’s a womanhood that views men and boys as inferior, sees conversation not as an act not of affection but domination, and which valorises emotional violence as the way to set the world to order.”

In other words, females are equally capable of being toxic as males, and for the same reasons. The only difference is that females tend to use indirect methods.

As described above, toxic females are more than happy to use emotional abuse as a method to impose control and to remake the world in their image.

Their conceit is that this emotional abuse is either 1) not really abuse because it is non-physical, or, 2) causes categorically less suffering than the physical abuse preferred by males and is therefore categorically less blameworthy.

As any reasonable person will have concluded by now, this is utter bullshit.

Leaving aside the politics and related bullshit for a second, it’s possible that the concepts of toxic personality types have some use.

The important thing is to first and foremost learn to identify toxic individuals, because toxic individuals are capable of expressing their nature in either masculine or feminine ways, regardless of whether that person is male or female.

An understanding of toxic femininity might make this easier to do, because if only masculine behaviours are considered toxic a person leaves themselves wide open to abuse by feminine methods.

Understanding New Zealand: Demographics of Pacific Islanders

What is already known about Pacific Islander New Zealanders is that they fall inbetween Europeans and Asians in terms of how established they are in the country, and that on many sociodemographic measurements they are like Maoris (who are also Pacific Islanders in a manner of speaking).

Indeed, Pacific Islanders tend to live in the same kind of areas as Maoris, but unlike Maoris they seldom share a neighbourhood with Kiwis of European descent. The correlation between being a Pacific Islander and being Maori was 0.05, and because these statistics are calculated on the basis of which electorate a person lives in, this tells us that Pacific Islanders and Maoris often share the same neighbourhoods.

There was a very strong negative correlation of -0.80 between being a Pacific Islander and being a Kiwi of European descent, which is reflective of how seldom the two ethnicities share a neighbourhood. For one thing, the South Island has a large number of Kiwis of European descent and very few Pacific Islanders, and for another, many Pacific Islanders move to Auckland specifically.

Indeed, the correlation between being a Pacific Islander and living on the South Island was -0.29, which was significantly negative, but probably not as much so as most have expected. Pacific Islanders have been in New Zealand long enough to become established, and in practical terms this means growing up here and feeling free to move anywhere in the country to seek work or study opportunities.

The correlation between being a Pacific Islander and median personal income was -0.29. This was significantly negative, but not as strong as the corresponding correlation with being Maori (-0.48). Also, the correlation between being a Pacific Islander and turnout rate in 2014 was -0.44, compared to the corresponding -0.75 for being Maori and turnout rate in 2014.

Applying the General Disenfranchisement Rule to the correlations above, we can surmise that Pacific Islanders are generally doing better than Maoris by most demographic measures.

The majority of this difference can be explained by the fact that, although immigration restrictions towards Pacific Islanders are understandably lax, the average person who gets it together enough to become an immigrant in the first place is usually a cut above what is otherwise average for their demographic.

Perhaps the profoundest illustration of this is the correlation between being a Pacific Islander and being a regular smoker – this was only 0.14, compared to 0.92 for being Maori and being a regular smoker.

Also, Pacific Islanders didn’t have quite as strong of a male death bias as Maoris. The correlation between being a Pacific Islander and being female was 0.16, which was not significant.

Perhaps the largest statistical difference between Pacific Islanders and Maoris when it comes to measures of well-being is that, although the average Pacific Islander income is greater than that of the average Maori, it is so by a much smaller margin in the medium income bands than in the lower ones.

Consequently, there are few Pacific Islanders who are desperately broke. For instance, the correlation between being a Pacific Islander and being in the $10-15K income bracket was negative, at -0.16.

In fact, the correlation between being a Pacific Islander and being in the $10-15K income bracket was even more negative than the correlation between being a Kiwi of European descent and being in this income bracket.

Again, this is probably a result of the fact that the human capital of the average immigrant usually has to be above a certain minimum level for immigration to even be possible, and because Pacific Island immigration is fairly recent, they have not had the time to sink into the true underclass to the degree that Maoris and Kiwis of European descent have.

Being a Pacific Islander, however, was significantly negatively correlated with being in every income bracket above $50K. This tells us that the distribution of incomes within the Pacific Islander population is nowhere near as wide as the distribution of incomes within the Maori population.

The only occupation that had a significant positive correlation with being a Pacific Islander were machinery operators and drivers (0.31). Related to this is the fact that the only industry with a significant positive correlation with being a Pacific Islander was transport, postal and warehousing (0.50).

The profoundest difference between the Pacific Islander and the Maori populations is, of course, the correlations with being born overseas. With being Maori this is obviously very strong, at -0.67, but with being a Pacific Islander the positive correlation is only 0.38.

This tells us that, although the perception is of the Pacific Islander community in New Zealand as an immigrant one, they are much better established here than many realise.

They were, however, the least likely of any ethnic group to live on freehold land, although only just. The correlation between being a Pacific Islander and living on freehold land was -0.56, even more strongly negative than for Maoris. This is probably a consequence of fewer Pacific Islanders having inherited land from parents who died in New Zealand.

Another strong difference between Pacific Islanders and Maoris is that Pacific Islanders are very, very unlikely to be in part-time work – the correlation between the two was -0.82. The reason for this is that, even though the average Pacific Islander in New Zealand is older than the average Maori, their relatively recent immigration means that they comprise a smaller proportion of the old people who themselves comprise the bulk of the part-time workforce.

Statistically, this apparent paradox can be seen in two correlations: that between median age and being a Pacific Islander (-0.45, compared to -0.63 for Maoris), and that between being on the pension and being a Pacific Islander (-0.49, compared to -0.20 for Maoris).

This tells us that, much like income, the distribution of the ages of Pacific Islanders in New Zealand is much narrower than those of Maoris or Kiwis of European descent.

*

This article is an excerpt from Understanding New Zealand, by Dan McGlashan, published by VJM Publishing in the winter of 2017.

Understanding New Zealand: Demographics of Medium-Skill Occupations

Perhaps the most striking correlation in this section is that between being Maori and being a community or personal service worker – this was 0.72. It’s possible that the best explanation for this very strong correlation is the social orientation of Maori culture, as the community or personal service occcupation is one that demands social intelligence above all.

The likelihood of a member of any given ethnic group working as a community or personal service worker is a reflection of how established that ethnicity is in New Zealand. For Kiwis of European descent it was essentially uncorrelated; for Pacific Islanders it was on the border of being significantly negatively correlated and for Asians the correlation was a moderately strong -0.49.

Interestingly, the ethnic breakdown of those who were clerical and administrative workers was very close to the proportions of those ethnicities in the population as a whole. And so, no ethnicities were significantly correlated, either positively or negatively, with being in this occupation.

In a way, that makes being a clerical or administrative worker the quintessential Kiwi middle-class job.

There is a split in the middle of this demographic when it came to religious attitudes. Technicians and trades workers and community and personal service workers both had moderately strong correlations with being Spiritualists or New Agers or with having no religion.

This was not true for clerical and administrative workers, who had a marginally significant correlation with having no religion and no significant correlation with being a Spiritualist or New Ager.

Medium-skill occupations were generally younger than the high-skill ones, especially community and personal services workers, for who the correlation with median age was -0.46. Technicians and trades workers, however, were very close to the national average – the correlation between working as one and median age was only 0.05.

Being a clerical or administrative worker was much better paid in general than the other medium-skill occupations. The correlation between working in this occupation and median personal income was 0.43, compared to -0.14 between working as a technician or trades worker and median personal income, and -0.31 for being a community or personal service worker and median personal income.

Looking at income bands, we can see that clerical and administrative workers are the best paid of the medium-skill occupations. There is a significant positive correlation between working in this occupation and being in any of the income bands between $40K and $150K, but not above this.

This makes clerical and administrative workers almost as well-paid as managers, and this is reflected in their educational levels. All of the correlations between being a clerical or administrative worker and having a university degree were significantly positive, except for that with having a doctorate. The strongest was 0.32 with having a Bachelor’s degree.

Being a technician or a trades worker is, as most know, a male-dominated occupation. The correlation between working in this occupation and being male was 0.34.

Perhaps reflecting a certain degree of solidarity among the sort of person who would decide to find work as a community or personal services worker, there was a strong positive correlation of 0.67 between being born in New Zealand and working in this occupation. It’s likely that, because immigrants primarily come here for the money, few would come here to work in this area.

Interestingly, clerical and administrative workers were more likely than technicians or trades workers to be paying rent and less likely to be living in a freehold house. Some might find this very surprising considering that clerical and administrative workers are considerably wealthier than tradies, and that wealthier people are more likely to live in a freehold house.

This can be explained by the correlation of 0.39 between working as a technician or trades worker and living on the South Island, and the correlation of -0.16 between working as a clerical or administrative worker and living on the South Island.

In other words, clerical and administrative work might be better paid, but it generally means that you have to live in either Wellington or Auckland and that means much higher housing costs and a less secure tenure of dwelling.

*

This article is an excerpt from Understanding New Zealand, by Dan McGlashan, published by VJM Publishing in the winter of 2017.

The Fundamental Masculine And Feminine Intelligences – And Stupidities

There is a lot of hot air and angry discussion at the moment about gender differences and intelligence. Some say men are smarter, some say women are smarter, some say both genders have exactly the same degree of intelligence in all areas.

This essay will argue that there are two entirely separate kinds of intelligence, and that the masculine one is best expressed by men and the feminine one is best expressed by women.

Psychologists have long known that men and women differed predictably when it came to certain tasks that their minds were optimised for. Men are predictably better at maths and logic where women are predictably better at language and psychology.

Less broadly known is that the brains of men and women were optimised by differential survival pressures into tendencies towards slightly different behaviours.

The biological past was a brutal place for humans. Survival was marginal at the best of times. Massive predators shared the same jungles as us, and we had nothing in the way of natural defences against them.

Human survival was primarily a matter of intelligence. Individual humans, as a general rule, are intelligent, because it was intelligence that gave humanity the edge necessary to overcome survival pressures in our ecological niche.

Acquiring the necessary food resources for the maintenance of bodily metabolism was always the main challenge for our intelligence. This was primarily achieved in two ways: hunting and gathering.

Hunting requires something very similar to a masculine intelligence. In order to successfully hunt (as a hominid at least) you need to be able to keep quiet for as long as possible, and then to suddenly explode into tightly co-operative action that has a direct and obvious goal (killing something).

As a consequence, men evolved to be very good at delineating a target from the background of visual stimuli that surrounded them. In other words, we adapted to become good at focusing and discriminating.

The flip side of this is the relative inability of masculine intelligence to consider the holistic picture. It simply isn’t necessary, when trying to club a goat to death, to consider any other factor than the immediate task at hand. In fact, it would be a tremendous disadvantage to waste cognitive resources on such things when food was right in front of you and any hesitation could see it escape.

Because more successful hunters were inevitably more successful at surviving and reproducing, this has led to the evolution of a kind of masculine intelligence that allows its holder to focus their attention on a target.

So because the vast majority of hunting in the biological past was performed by men, this masculine intelligence is mostly – but far from exclusively – possessed by men today.

Gathering, on the other hand, requires something very similar to a feminine intelligence.

In direct contrast to hunting, gathering is a noisy endeavour. A group of primates engaged in gathering are constantly twittering to each other information about what they see in front of them, about who has found what, about where to gather next, about the dominance hierarchies of the group, and all manner of chatter.

This means that the selective pressures on women were different to those that shaped men. A gatherer has to do the opposite of focusing.

For women, it was much more important to not be discriminating, to not focus, to stay open. When gathering the important thing is to keep one’s senses as open as possible so that if an example of the thing being gathered came into view it would be noticed.

The flip side of this is the relative inability of feminine intelligence to identify threats in the immediate physical or temporal environment.

Not only is it generally unnecessary – the idea being that the males on the periphery of the group’s territory will keep you safe – but it is actually a cognitive waste, because it’s much better to keep your field of awareness as open as possible, to best notice any nuts, mushrooms and berries.

From this, it’s possible to describe the two intelligences more simply.

The fundamental masculine intelligence is the ability to correctly focus one’s attention (and to see a narrower picture), and the fundamental female intelligence is the ability to correctly unfocus one’s attention (and to see the wider picture).

This probably explains why the bulk of surgeons, who have a very specific task to deal with, are male but the bulk of general practitioners, who must take as holistic a perspective as reasonable, are female.

It also explains why the national Australian women’s soccer team can’t beat a local representative side of 15-year old boys, and why men commit the vast majority of crimes of truly unnecessary violence.

We can also surmise from this that there is a fundamental masculine stupidity and a feminine compliment of same.

The fundamental masculine stupidity is to over-discriminate, and this takes form in prejudices like racism and sexism. Masculine stupidity draws hard and fast lines between things that do not need to be kept separated. This is also why the majority of autists are male.

The fundamental feminine stupidity, then, is to under-discriminate, and this takes the form of making inadequate threat assessments.

And so, in our modern world, we can see all of this in relation to the issues of the day, such as immigration.

The masculine stupidity draws hard and fast lines between the immigrants and the natives and will not let them mix. The feminine stupidity draws no lines and lets everyone in without due care to whether or not they fit properly or want to cause trouble.

Both of these lead to conflict and violence.

The masculine intelligence, by contrast, learns about history and anthropology so it can make more accurate decisions about who to let in and who to keep out. The feminine intelligence gets to know the immigrants and tries to intuit whether their mentality is something to be trusted or not.

Both of these lead to peace.