bullshit artistry – Page 47

VJMP Reads: The Interregnum: Rethinking New Zealand VII

This reading carries on from here.

The seventh essay in The Interregnum is ‘Contributing to Public Life From Afar’, by Lamia Imam. If the essays so far had mostly managed to be worryingly Marxist without being alarmingly so, this essay leaps right into the deep end with no restraints at all.

In an effort that stretches credibility beyond breaking point, Imam complains about the difficulty she has found being accepted by New Zealanders as one of our own, despite literally being an anchor baby who spent almost all of her formative years overseas.

Echoing the complaints of Golriz Ghahraman, who also spent most of her formative years overseas being raised by non-Kiwis, Imam describes being born in New Zealand only to move away with her parents while still a toddler, only to wonder why she isn’t welcomed with open arms when she decides that she is a New Zealander many years later when she briefly returns to study (before shifting off again).

The question she does not confront is: why should Kiwis form close social bonds with people who are liable to up and leave the country forever, rendering that social investment worthless? If a person has all of their family overseas, and are themselves getting educated overseas, the likelihood of them still being here in 25 years is very low, at least in comparison to anyone else.

Really this essay should be seen for what it is, which is an effort to destroy the social bonds between New Zealanders for the sake of making us more easily exploitable by the international globalist class of which Imam is a member. To this end, it uses a number of globalist rhetorical devices that have previously been successfully employed towards the destruction of the Western working class.

One of the most obvious of these is crying about the “racism” she has faced on account of being Muslim (which is, of course, not a race). Another is the astonishing claim that people who don’t consider her to sound like a Kiwi on account of her admitted lack of a Kiwi accent are “ignorant”.

Claiming to be “hyper-aware of her privilege”, Imam appears to make no effort whatsoever to understand the thinking of the New Zealanders she claims to be her countryfolk. Relating an incident where a highly distressed man at a Community Law Centre “started screaming at me about immigrants, and specifically Muslims… ruining his job prospects,” absolutely zero effort is made to commiserate with one of the many Kiwis who have lost out from globalism.

Instead she complains that “acceptance was hard to come by,” as if the rest of us ought to have been grateful for the presence of a Muslim immigrant – a sight that has heralded the impending destruction of communities and nations all around the world for 1,300 years.

It seems that, according to Imam, Kiwis no longer have the right to decide for themselves what a Kiwi is. That can apparently now be decided by people who have lived three years of their life in New Zealand and who do not have Kiwi ancestors. Now you can just step off a plane and say you’re a Kiwi and that’s as good as anyone else can do.

As a reader I wondered how welcoming Imam would be if I turned up at the funeral of a wealthy family member, declared myself to be one of their tribe and demanded a share of the family fortune? Would I also find that “acceptance was hard to come by”?

In the end, I gave up when I read “Ordinary Kiwis supposedly do not care about identity politics, which suggests to me that they don’t have an identity.” No-one who, while claiming to be a Kiwi, writes something that stupid is worth reading.

In summary, this poorly-written effort rambles, does not employ logic and frequently contradicts itself, but the essay does raise many questions that are yet to be meaningfully discussed in the West, such as: who are we allowed to exclude?

Answering those question is not for The Interregnum. This book that preaches inclusivity as the highest of virtues has expressly excluded right-wing and working-class voices.

Fair enough on excluding the right-wing, if one wants to restrict the dialogue to the voices of the young, but why provide a platform for a jetsetting middle-class professional woman while denying a platform to working-class white people? It seems very strange that a book can claim to be speaking for the underdog but deny that underdog the right to speak about the issues that are causing them to suffer.

New Zealand Can Top The 2020 Olympics Medal Table With a Team Full of Transgenders

It’s now possible for men to compete in women’s sports if their feelings would be hurt by being excluded. New Zealanders can use this to our sporting advantage

The fashion of the zeitgeist is to ignore biology and to deny that it has any effect whatsoever on the patterns of conduct of human affairs. This has had a number of unforeseen consequences, all of which are taboo to speak about on account of going against that fashion. However, there are ways that astute observers can use these fashions to their advantage, and New Zealand could use it to beat both America and China in the next Olympics.

New Zealand had never won a weightlifting world championship medal until transgender athlete Laurel Hubbard did so on Wednesday. Born a male named Gavin, and doing a lot of weightlifting training as an adult male, Gavin decided that he was Laurel and is now a she. Because the fashion of the zeitgeist is to ignore biology, no-one dared say anything about the colossal advantage Laurel was inevitably going to have in a strength-based sport on account of being a man, and he duly achieved something never before achieved by a Kiwi athlete.

No New Zealander had ever won a world championship medal in weightlifting before, unsurprising for such a small country in such a popular event. But no New Zealander had ever had the advantage of a man’s wrists, forearms, biceps, triceps, quadriceps, shoulders, abdominals and calves in the women’s division before either.

Comically, if Hubbard had lifted his personal best in the snatch event at these world championships, he would have won the gold medal, smashing his next opponent by 5kg.

Some might think it astonishing that this kind of thing is even allowed, because it clearly goes against the Corinthian ideal of fair play in sport. But in any case, it isn’t for us to set the direction of the social narrative. That is done by the major media enterprises, who spend millions where we spend hundreds; we can only watch, question, and share observations in the hope that those wise enough to listen will survive the coming catastrophe.

It’s enough to say this: New Zealand needs to invest some serious money into recruiting a contingent of transgender athletes to dominate the women’s events at the 2020 Olympics. We may never get a chance like this again.

If we invested in about 150 transgender athletes to compete in female Olympic events, New Zealand could realistically have a chance of topping the world medal count at the next Olympics if the example of Laurel Hubbard is anything to go by. America won 46 gold medals in Rio de Janeiro in 2016, and New Zealand won four, meaning that we need at least 43 men to compete as transgenders in women’s events and to win for us to top the Olympic rankings.

The obvious events to target are the ones where men have massive physiological advantages on account of the different selective pressures facing men and women in the evolutionary history of primates. Men have not been rewarded by nature for our nurturing abilities, but for our abilities to smash skulls and rip out throats and crush scrotums. So the Olympic events that share similarities with these things should be at the top of the hit list.

If Laurel Hubbard can win silver in this world championships, we can count on transgenders being able to smash foreign women in all events involving upper body strength. Probably we could get a transgender to win every weight division in the weightlifting, as well as all throwing events such as shotput, discus, hammer and javelin, and perhaps we could also dominate the swimming events. All of the fighting events should be easy wins for Kiwi men competing in international women’s divisions: certainly wrestling and boxing can be targeted.

Winning all of these events and divisions would give us 50 gold medals and an almost certain top spot on the next Olympic medal table. No doubt the rules on this will be tightened up after Hubbard’s win, so we ought to act now to seize this unprecedented opportunity to win an absolute swag of medals.

If Politicians Don’t Like Binge Drinking, They Need To Legalise The Cannabis Alternative

Smoking cannabis is safer than drinking a crate, but if we’re not allowed cannabis then we’ll drink the crate

Another Crate Day, another opportunity for self-righteous old wowsers to stand up and condemn partying and having a good time. Unfortunately, New Zealand is full of these useless old bastards, and they’re as stupid as they are pompous. If our political class had any clue, they would legalise cannabis immediately so that there was a recreational alternative to alcohol.

Jonathan Coleman, the former National Health Minister who presided over the gutting of the New Zealand mental health system and the subsequent highest teen suicide rate in the world, is currently one of the most prominent. Coleman slashed funding to rape crisis centres and community crisis teams for the sake of tax cuts for the wealthy, driving many poor families into a desperation that was frequently fatal, and this week he was in the news criticising Crate Day.

Coleman said that Kiwi patterns of heavy alcohol use are “part of a past New Zealand should be leaving behind”. Binge drinking is, indeed, a remnant of the sleazy and vulgar New Zealand that many of us want to leave behind, but the political class gets the Police to put us in cages if we use any alternative to alcohol.

The vast majority of us know that cannabis is a safer alternative to alcohol, and we have been trying to tell the ruling class this ever since it was made medicinally legal in California in 1996. So why didn’t the National Party legalise it when they were in power?

There is plenty of evidence that shows that rates of binge drinking decrease when cannabis is legalised. The reasons why are obvious to anyone who thinks about it honestly: people have recreational needs that must be met otherwise mental illness will result, and getting fucked up can be one of those needs (of course the old wowsers and control freaks will never admit this).

Given a choice of different ways to get fucked up, most people will choose the healthiest way, unless they have a death wish, and this is why rates of cannabis use continue to increase in the West. When alcohol is the only option, it will have to do.

Robin Room, an Australian professor, has himself claimed that legalising cannabis is the right thing to do because there are fewer social harms associated with it than with alcohol. Pointing out something that has been long known to knowledgeable people, Professor Room has stated that the association between alcohol and violence makes it more dangerous than using cannabis ever realistically could be.

There is already ample evidence that legalising cannabis is the right thing to do from the perspective of decreasing human suffering, and if our political class had any sense they would get onto it immediately.

Coleman said “Crate Day is something, in modern New Zealand, we can do without.” What New Zealand could really do without is ignorant, arrogant, stubborn old pricks like Jonathan Coleman, who refuse to do the decent thing and admit that cannabis prohibition is an offence against the New Zealand people.

Not Kiwi Enough? If You Don’t Have Roots Here You’re Not a Kiwi At All

Very few New Zealanders would have the arrogance to move to another country and then lecture those people about who they are, and we shouldn’t accept it when it’s done to us

Three years as an immigrant in Europe taught me a lot about the concept of roots. This is a familiar concept to Maori people, who for a couple of centuries have had to tell the difference between Pakeha who were loyal to New Zealand and Pakeha who weren’t. The short of it is that one’s degree of belonging to a nation is a function of the roots that you have there.

In Sweden, like almost everywhere in the Old World, there is little question about who counts as a Swede. If you are Swedish then you have Swedish ancestors going back to the dawn of time, like all other Swedes. This is the common bond that gives rise to the Swedish nation.

If you do not have these roots you are not Swedish. This is a very simple and near-universally accepted belief. You can get a Swedish passport and become a ‘paper Swede’, and if you also speak Swedish this will entitle you to be treated with full dignity and as if your presence has as much value as anyone else – but you still won’t be Swedish.

Maoris in New Zealand have a similar concept. The depth of your roots tell you whether or not you can be trusted to stick around, or if you’re the sort of person who just wants to make a quick buck and then disappear (for obvious historical reasons, Maoris tend to be exceptionally wary of the latter sort of person).

The only real way to determine if a person is a Kiwi or not is whether or not they would stick by other Kiwis should a calamity befall the nation. This is a measure of the amount of solidarity that person has with other Kiwis. Would they stay to defend the country if it was attacked by foreign military forces? Or would they run away and leave Kiwis to their fate?

Fundamentally this is a question of solidarity. People with roots in New Zealand have cousins here, they have family friends in other cities, they have stories of how their great-great-grandparents or earlier descendants tamed the land, and this naturally leads to solidarity with other people who have similar roots and similar stories.

Golriz Ghahraman, who made the headlines today for lecturing Kiwis about our “internalised self-hate”, has no roots in New Zealand in any case, which is part of the explanation for the lack of solidarity she feels that she has received. Everything suggests that if the Kiwi people were ever truly in danger, she would rather move to another country than to stay and help out. If things got tough here, she would rather abandon us than face personal disadvantage by remaining here.

After all, she and her family have already done this once, so they have a track record of it.

She has no moral right to turn up in New Zealand as a migrant and then start lecturing us about what a Kiwi is or isn’t. The thought of a Kiwi moving to Iran and then presuming to tell the Iranians what’s what about who they are is ludicrous – so why do we accept the same in reverse? For someone with no roots in the country to act as if their verdict about our true nature has any weight represents an incredible arrogance and sense of entitlement.

Moreover, her implication that a refusal to allow New Zealand to become a dumping ground for the world’s human refuse is “race supremacy” is disgusting in light of the strong bonds of solidarity that exist between the descendants of British colonists and Maoris. These two groups get along as well as they do because they have shared roots in the country – it has nothing to do with race.

Obviously Ghahraman has spoken to very few Maoris in her lifetime, for if she had she would be aware that the strongest nationalist and anti-refugee sentiments in the country are harboured by them.

None of this is to argue that the National Front are correct or that they represent an appealing face of New Zealand. A New Zealand identity must not be based on a hatred of the other.

But for a Kiwi identity to exist, a certain degree of exclusivity is necessary. There is no other way of achieving this but to declare that people without roots in New Zealand are not Kiwis.

To make the argument that Kiwis with hundreds of years of roots in New Zealand are in the same category as people who just stepped off a plane and got a passport is preposterous. For one thing, it presumes to decide for those long-established New Zealanders who they are permitted to feel solidarity with. For another, it ignores the fact that almost every other culture in the world does the opposite.

Kiwis who are either Maoris or descended from colonists have a couple of centuries of family lore that relates to New Zealand that newcomers simply cannot have. They can tell you stories about how their great-grandmother cut her thumb off with an axe here, or how their grandmother broke her arm falling off a bicycle here, or how their grandfather used to go pig hunting here. Newcomers do not and cannot represent this culture.

At the end of the day, if people with deep roots in New Zealand want to exclude those who don’t, that’s their prerogative, and Iranian social justice warriors admonishing us to hate ourselves for it won’t make a mouseshit of difference.