Could We Abolish The Police In New Zealand?

Most people never imagined that, one day, we would seriously discuss the possibility of abolishing the Police in New Zealand. It’s usually just assumed that society would fall back into savagery without a police force to keep order. Yet, here we are. This essay outlines the considerations involved in disbanding the New Zealand Police.

The first thing is to distinguish between what we’re told the Police do, and what they really do.

What we’re told is the Police enforce law and order. The story we’re given is that the Police are another government service, like road construction or defence. It’s paid for out of general taxation like any other government service, and Police officers themselves are selected for the job on the basis of demonstrating a will to serve the people.

We’re told that the Police enforce law and order for the same reason that all other government officials do their jobs: a general will to end the suffering of all citizens. The predation of criminals causes a great deal of harm, especially when it goes unopposed. Thus, the suffering of the citizens can be minimised by raising a Police force to battle criminals.

What the Police really do is protect private property.

The Police originated with the first chieftain to horde more wealth than he could realistically defend himself. In the really old days, this would mean that other people teamed up to take his wealth off him. The civilised way to defend wealth is not to defend it oneself, but to pay gullible sycophants to do it.

Today, the Police protect the investments of alcohol company shareholders by attacking anyone who produces alternatives in the form of cannabis, MDMA, LSD or other substances. They protect the investments of the importers of cheap labour by harassing anyone who speaks out against mass immigration. They protect the investments of those who hold fiat currency by kneeling on the necks of people who try to pass counterfeit bills.

If you have no investments, the Police don’t care about protecting you. If you doubt this, try being working class and reporting a crime against yourself to them. They won’t give a fuck – they’re not there to protect people like you. They’re there to protect the property of those paying their wages from people like you.

The sad reality is that the New Zealand Police are a pack of dogs that the New Zealand ruling classes sic onto their enemies when they want them destroyed. Those enemies don’t have to be causing harm to anyone – they can be peaceful cannabis users or political dissidents. The Police will destroy them anyway because they are not taking orders from the people, but from their rulers.

Most adults understand now that the New Zealand Police, like Police forces everywhere, are waging a war against the people on behalf of their paymasters. The New Zealand Police see the New Zealand people as a common enemy and, as such, co-operate and conspire against them; it’s extremely rare that one Police officer testifies against another in court.

The grim facts about human nature show that if we abolished all peacekeeping and orderkeeping services, society would soon decay into a Lord of the Flies-style permanent chimpout. However, this doesn’t mean that abolishing the Police would lead to such an outcome. It would in the short-term, if we abolished the Police immediately, but with a bit of thought we could simply deprecate them instead.

What would happen if we gradually abolished the private property-protecting force that is the New Zealand Police, and replaced them with some kind of peacekeeping and orderkeeping force that operated with the consent of the people it kept in line? A community police force whose role was to keep peace and order with the consent of the policed?

We could base such a policing model on the example of the Commando used by the Boers in the Boer Wars.

This would involve all of the able-bodied men from a particular community or neighbourhood getting together on occasion to elect officers. Perhaps for every hundred able-bodied men, ten officers are elected, and these officers choose a sergeant from among themselves.

This sergeant would then be tasked with enforcing peace and order. His rights and responsibilities would be little different to that of a regular Police constable, but with one major difference. The sergeant would serve at the pleasure of his fellow officers for the sake of the community, and could be dismissed at any time by those officers. This would be very different to today’s model, where he serves at the pleasure of the ruling class for the sake of the ruling class.

As such, our hypothetical community sergeant would not enforce laws such as cannabis prohibition, or prohibition of psychedelic sacraments. Anyone who came into the community from the outside, however, and started selling something the community did not approve of, would get dealt to. So would anyone who broke any actual law, such as thieves, rapists, thugs and murderers.

These community sergeants could come together on a town level to vote for a captain of police, who could in turn come together on a regional level to vote for a regional inspector, who could in turn come together on a national level to vote for a national superintendent. The captains, inspectors and the superintendent would have their own separate budgets with which to hire detectives and other specialists.

Should the community sergeant require, he would be able to deputise the other officers previously elected by the community’s menfolk. This would occur in cases of public disorder, or if a violent criminal needed apprehending safely.

This is entirely different to today’s model, where the ruling class appoints a caste of political administrators through a sham process called democracy, who in turn appoint lackeys to the highest ranks in the Police Force, who in turn hire arse-licking dogs willing to enforce laws against the population without their consent.

This model has led to an unaccountable paramilitary who operate more like a horde of goons than a community peacekeeping force. It’s little wonder that the world is currently wracked by protests against police brutality. The time is perfect to replace today’s top-down model with a community policing model under which officers operate with the consent of the policed.

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2019 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 2018 and the Best VJMP Essays and Articles of 2017 are also available.

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How God And Evil Can Coexist

One of the great philosophical and theological conundrums is how God and evil can coexist. This question has been discussed for over 2,500 years, and no resolution has been agreed upon. This essay will describe how the conundrum is resolved by the philosophy of Elementalism.

This conundrum is usually expressed in the words of Epicurus (see image at top of page). Believers in God often make the claim that God is both omnipotent and omnibenevolent. This creates a paradox in the mind of non-believers, on account of that evil and suffering exist in the world.

If God is unable to prevent evil, then God cannot be omnipotent. If God is able, but not willing, then God cannot be omnibenevolent. This paradox could be called Epicurus’s Fork, on account of that the believer in God cannot easily reconcile their belief in God’s omnipotence and omnibenevolence with the fact that evil and suffering exist.

Reconciliation of this paradox is easy for the Elementalist, however.

The first thing to state is that Elementalists have a particular conception of God and creation. The Elementalist believes that all individual consciousnesses are fragments of God, and therefore God is not something separate to ourselves. It’s more accurate to say that we, collectively, are God.

Likewise, Elementalists have a different conception of creation. The material world is not something that we woke up in – the material world is a dream that we collectively manifest through our will and karma. More specifically, our experience in the material world is considered to be an infinitely small subsection of something called the Great Fractal.

So how does that relate to the coexistence of God and evil? The answer lies in understanding what existence would be like without the illusion of a material world.

Our consciousnesses only feel suffering because we identify with our bodies. Our bodies are transitory phenomena, and like all transitory phenomena they are in a constant state of flux. This flux is usually painful. As a consequence, we need to act to balance it out. When our bodies get hungry we eat, when they get tired we sleep, when they feel pain we need to attend to it.

Without the illusion of a physical body in a physical world, our consciousnesses would exist in a state of perfect bliss, united with God. Absent a body, we would not have any cause to feel pain or fear of death. Absent a mind, we would not have any cause to feel anxiety or fear of the future. The only thing that would exist would be consciousness.

And it would be as boring as shit.

What would it be like to not suffer? It would be to live a life that was utterly devoid of meaning. Without the possibility of suffering, it wouldn’t matter what actions we chose. Every choice would lead to an identical outcome, at least as far as suffering is concerned. As such, our choices would be totally meaningless. We’d simply drift senselessly through life, like a leaf on a river.

This absence of meaning is the root of spiritual suffering, a worse affliction than any physical suffering could be. People rarely kill themselves from physical suffering, but they kill themselves from spiritual suffering every day. The physical suffering inherent to life, then, is not the worst thing in the world. Neither is the emotional suffering that is also inherent to life on account of that we cannot possibly satiate all of our desires.

We might have to act like physical and emotional suffering is ultimately terrible in order to give life meaning, but the reality is that an absence of meaning would be an even greater suffering.

It’s possible, then, for an omnibenevolent God to allow a minor suffering in order to prevent a major one. If the meaninglessness that accompanies existence in a state of perfect bliss can only be overcome by casting individual fragments of consciousness into a world of eternal misery, then so be it. Cast us, O God, into eternal misery!

At this point, some people will ask: “If Elementalists think that suffering is good, what’s stopping them from deliberately acting to increase suffering? If suffering gives life meaning, then why not go around raping and murdering? After all, it would create plenty of meaning in people’s lives as they struggled to resist you.”

Such questioners must be referred to the Law of Assortative Reincarnation. Elementalists believe that the energy one expresses into the world becomes the energy of one’s consciousness, and that the energy one receives from the world is a reflection of that same consciousness. As within, so without, and as without, so within.

An Elementalist would only act to increase the level of suffering in the world if they themselves wished to incarnate in a world of beings who behaved in that manner. Because this is extremely unlikely, it’s also extremely unlikely that an Elementalist would knowingly act to cause more suffering. The Elementalist belief is that there is enough suffering in the world naturally to give everyone’s life meaning, and so it doesn’t need to be added to.

In summary, Elementalists see no contradiction in believing in an omnipotent and omnibenevolent God despite the presence of evil. It doesn’t matter that a will to cause suffering exists in this world, because that will ameliorates a greater suffering: that of living a meaningless life.

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Is It Time For New Zealand To Embrace Apartheid?

Most people consider apartheid to be one of the recent century’s many evils. Elderly Kiwis speak with pride of opposing the 1981 Springbok tour and helping to bring the regime in South Africa to its knees. Today, though, it’s apparent that race-based policies are making a comeback. This essay asks the inevitable question.

To Kiwis in Generation X, apartheid was placed along the Holocaust as an example of the worst of all possible crimes – racism. We were made to write essays in school denouncing it. The television and radio told us every day that ending it was one of the world’s most pressing issues. So when apartheid ended with the democratic elections in 1994, we all cheered.

In recent years, however, apartheid has surged back into fashion. The powers that be, for reasons nefarious, have encouraged a renaissance in racial consciousness. In 2020, most people’s identities are once again based primarily around their racial heritage. It’s once again common for people to think of themselves as their race first and as a Kiwi second.

In New Zealand, successive strategic Government decisions have rejected the idea that New Zealanders are one people under one law. They have enshrined separatist sentiments, promulgating the belief that the essential nature of relations between whites and Maoris is one of oppression, deceit and exploitation.

Part of the New New Zealand history is that white people have stolen some innumerable wealth from the Maoris, and that justice demands therefore that the Maoris get their own back on white people whenever they can. This blatantly racist narrative has inspired an anti-racist counter-reaction, as the nation has been set against itself.

Anti-racists were appalled by recent news that the Sixth Labour Government was allocating coronavirus support funding on the basis of race. GPs of Maoris and Pacific Islanders were given $4.50 per patient, but GPs of white people were only given $1.50 unless those patients had been previously marked out as belonging to the poorest quintile. This is a blatantly racist policy, and some were surprised it was even legal.

Given that the most recent Budget allocated $1,000,000,000 to Maori causes alone, some could be forgiven for thinking that the Sixth Labour Government had given up on the white working class completely, and had settled for being a brown party. If this is the case, then we’re arguably on our way to an apartheid system where political factions argue for racial interests first and foremost.

This news came in the context of the realisation that the Police had no intention of stopping certain Maori tribes from blockading public roads, particularly roads in Northland. Despite the fact that blockading a public road is a crime, the Police have not made any arrests, and have even said that they weren’t going to do anything about it.

So many people have supported these actions that it seems as if New Zealand is taking tentative steps towards a fully apartheid system, where different laws apply depending on one’s skin colour.

The question raised by this essay is: should New Zealand embrace this shift, and institute full apartheid? Should we organise our society to reflect a fundamental and unbreachable difference between Maoris and non-Maoris, such that the two different groups cross each others’ paths as little as possible?

The first step would be to entrench the Maori Roll. This would mean that all Maoris were forced to vote in the Maori electorates whether they wanted to or not. Their race being their defining quality, they would no longer be eligible for the General Roll. Correspondingly, Maori voters would not be permitted any influence over non-Maori affairs.

The second step would be to declare certain areas as tribal reservations. In principle, these already exist. The areas being blocked by roadblocks are, by virtue of that residents are allowed to block them, effectively the same as North American-style reservations. Eventually, Maoris would be transported from the cities into these tribal enclaves.

Future steps would entail the institution of separate drinking fountains, toilets and beaches. Sports leagues would also be segregated, with a special Maori league for rugby. Maori players would no longer be eligible for the All Blacks or Black Caps.

The reality, of course, is that apartheid between Maoris and whites in New Zealand is impossible on account of that they’re already too mixed together.

At least 25% of New Zealanders – including the author of this piece – are some kind of mixed-race Northern European/Polynesian. Those of us who are cannot reasonably be expected to pick a side in the great race war that so many seem to be agitating for.

If you’re a mixed race white-Maori, you are probably the result of a relationship in which a white person and a Maori loved each other. Your entire existence is an expression of co-operation and goodwill between these two peoples. Therefore, it’s impossible for a Kiwi of mixed blood to choose one side over the other, any more than they could choose their left hand over their right one.

The majority of New Zealand already has white ancestry. Sooner or later, the majority of the country will also have Maori ancestry – this is inevitable given that Maori ancestry is already carried by many Kiwis who are indistinguishable from fully white people, and that interbreeding rates between Maoris and whites are extremely high (the average Maori woman is more likely to breed with a non-Maori than with another Maori).

Seeing as there is no reproductive barrier between the two groups, it seems inevitable that mixed-race white-Kiwis will eventually comprise a majority of Kiwis. From that point, there’s no looking back.

If apartheid really is impossible, then it’s a mistake to take steps towards it. That means that all separatist measures have to be opposed, both intellectually and legally. No Treaty favouritism, no race-based funding, no Maori roadblocks, no official narrative of hatred, division and revenge. It’s time to replace our national narrative with Esoteric Aotearoanism.

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Paula Bennett’s Cannabis Stance Emblematic Of National’s Failure

Yesterday’s Reid Research poll suggested complete and utter failure for the National Party in this September’s election. Most media commentators rushed to congratulate Jacinda Ardern’s Labour Party, and suggested that their steady hand during the ongoing coronavirus pandemic was the reason for the good polling. The alternative explanation, as this essay will explore, is that National are shit.

The poll suggested that Labour is currently favoured to win 56% of the vote at the next general election. This would only be a fraction lower than what the African National Congress won in last year’s general election in South Africa, a country often criticised for being a one-party state. It’s a triumphant poll for Labour supporters; their opposition lies scattered and disorganised.

Predictably, most National supporters reacted by bleating about how Reid Research was in Ardern’s back pocket and how everything will be different once the economic effects of the lockdowns are more widely understood. But it won’t be. The fact is that the country has fundamentally lost confidence in the current National leadership.

This magazine reminded everyone last year, in response to increased complaining about the human rights abuses committed by the Sixth Labour Government, that Labour were only in power because National were shit. The Fifth National Government had unmistakably demonstrated its indifference to the suffering of New Zealand’s working class and younger generations, and, subsequently, Winston Peters went with Labour after the 2017 General Election.

Nothing has changed on National’s part.

Deputy Leader Paula Bennett has announced that she’ll be voting to keep putting cannabis users in cages this September. She isn’t bothered that cannabis prohibition costs the taxpayer $400,000,000 a year to enforce, or that it causes great suffering to many of her fellow citizens for no justifiable reason. She wants to charge on with cannabis prohibition as if we’ve learned nothing at all from the past 45 years of failure.

This position is a microcosm of National’s failings.

We tried the politics of cruelty for nine years – the term of the Fifth National Government. We saw John Key and then Bill English sit on their arses as medicinal cannabis was legalised across the world, leaving desperate Kiwis to suffer needlessly. They wasted some $3,600,000,000 on enforcing cannabis prohibition during their term, with nothing to show for it at the end.

During those nine years, we saw the suicide rate climb as the mental health system was pared down to the bare bones. Banking and finance interests grew fat and wealthy, while working New Zealanders were driven first into debt and then to the wall. The National Party rejected all pleas for relief with the same contemptuous indifference that the previous National Government had shown.

By 2017, New Zealanders decided that they’d had enough cruelty. National lost so much support that they lost their grip on power, and Winston Peters dealt the killing blow. It seems that National didn’t learn much from this, however. They have continued to campaign for a kick in the guts to all the usual victims.

Bennett’s position on cannabis shows that National still don’t give a fuck at all. They don’t give a fuck about science, or evidence, or what’s happening with cannabis law reform overseas. They’re just drifting along, in their own little bubble, as if it were still the 1990s.

Things were different in the 1990s. The Fourth National Government passed a Budget in 1991 that left the children of poor families to go hungry, and were rewarded. Kiwis didn’t care about hungry kids then, so we voted National back into power – twice. In the 1990s, we didn’t give a fuck either. But we do now (at least generally speaking).

New Zealand, and the world, have moved on from beggar thy neighbour politics, but the current National leadership has been slow to see it.

Today’s National Party are so out of touch with the average New Zealander that they might as well have a Deputy Leader who wants to put homosexuals in cages. Bennett’s position on cannabis is ludicrous in the light of existing evidence. The electorate inevitably punishes someone holding antiquated positions, and cannabis prohibition is an antiquated method of dealing with cannabis misuse.

To be in favour of cannabis prohibition today is to deny reality. A person is insane if they think that, by using the criminal justice system to put cannabis users in cages, the Government decreases the sum total of human suffering. Kiwi voters can sense this, and so they have overwhelmingly chosen to support the opposition.

The National Party needs to move away from the politics of hate that have characterised it in recent decades, and accept that policies like cannabis prohibition belong in history’s garbage can. This might necessitate a clearout of their current leadership. Nikki Kaye has previously demonstrated a 21st Century approach to cannabis law reform, and the electorate might reward this good sense over what Bridges and Bennett are offering.

Vince McLeod is the author of The Case For Cannabis Law Reform, the comprehensive collection of arguments for ending cannabis prohibition.

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