1/10 First there was Jordan Williams, who wanted to take arts grants from Eleanor Catton after she criticised John Key. Then there Elliot Ikilei, who campaigned against drag queens reading in libraries. Now the Free Speech Union has found another representative opposed to freedom
2/10 Jonathan Ayling is the FSU's new Campaigns Manager, & has led recent attacks on critics of Matauranga Maori. Ayling is a fire & brimstone Baptist, who dislikes democracy & yearns for the old days when churches like his held sway over NZ society.
3/10 Before he took a job at FSU, Ayling worked as a lobbyist in Wellington. He campaigned against euthanasia, abortion, & the legalisation of cannabis. He also wrote a series of bizarre articles for the NZ Baptist magazine.
4/10 Ayling's articles for the Baptists' in-house journal make torturous reading. They are studded with quotes from the Bible & strange asides about martyrdom & spiritual treason. Ayling's articles make his antipathy to democracy & freedom of choice very clear.
5/10 In a June 2020 piece called 'The Politics of Heaven', Ayling laments the way that 'individual sovereignty' & 'freedom of choice' have removed 'brick after brick from the foundation of our society'. That is rather strange language for a defender of free speech to use.
6/10 In an article from last November called 'High Treason', Ayling criticises NZ's 'democratic system', & complains that our country is headed in an 'anti-theistic direction'. Ayling is nostalgic for the 'prominent & revered position' churches once 'held in our society'.
7/10 Ayling seems to miss the days when NZ was a de facto Christian state, & when books & films & Maori culture could be banned because of the objection of clergymen. I would wager that most NZers don't want a return to those bad old days.
8 On behalf of the FSU, Ayling has defended the 7 scholars who wrote a letter to the Listener arguing that Matauranga Maori did not qualify as science. For Ayling & the FSU, any criticism of the letter-writers amounts to an 'assault on free speech'.
9 Ayling & the FSU don't want to defend free speech: they want to shut down criticism of the scholars who wrote to the Listener. Ayling has attacked Barry Hughes, the University of Auckland scholar & spokesman for the Tertiary of Education Union.
10 On behalf of the TEU, Barry Hughes issued a statement in which he supported the right of the letter-writers to free speech. But Hughes added that many TEU members found the letter to the Listener 'racist' & 'patronising towards Maori'.
11 There is little doubt that Hughes is right, in his estimation of opinion amongst the TEU's rank and file members. Over two thousand NZ scientists & academics signed a letter disputing the claims that the seven scholars made in their epistle to the Listener.
12 But Ayling has characterised Hughes' statement as 'outrageous', & called it an attack on free speech. Ayling & the FSU are even angrier at the Royal Society Te Aparangi, which has started an investigation into the letter-writers, after receiving complaints about them.
13 The Royal Society Te Aparangi is a private organisation whose rules provide for investigation of complaints by one member against another. Ayling & the FSU object to the mere fact that the Society has acted on those rules. No complaint about the letter-writers can be allowed.
14 Ayling & the FSU are not trying to defend free speech - they are trying to quash it. They brand any response to the letter to the Listener an assault on free speech. They are trying to intimidate the Royal Society from following its own rules & investigating a complaint.
15 Jonathan Ayling is nostalgic for the bygone era when churches dominated NZ society. The Tohunga Suppression Act was a product of this era. This 1907 law banned Maori religion & Maori intellectual traditions. It sent Maori intellectuals to jail.
16 When they demonise defenders of Matauranga Maori today, Ayling & the FSU are acting in the spirit of the Tohunga Suppression Act. They stand not for free speech, but for the hegemony of Pakeha Christianity. Ayling's role at the FSU confirms its anti-democratic character.
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1/5 Pacific history is always part of global history. When three young Niueans hacked their tormentor Cecil Hector Larsen to death in his bed in 1953, many palagi interpreted their act thru the prism of Kenya. The Mau Mau, they feared, had come to Niue.
2/5 I’ve been reading Caroline Elkins’ book to get a sense of the way the empire’s defenders were feeling in 1953. It’s hard not to find parallels between the dystopia Resident Commissioner Larsen ran on Niue & the Kenyan order the Mau Mau wanted to smash.
3/5 Today Niue’s prison rarely has more than a couple of guests. In 1949, tho, Larsen, who was judge jury & government on Niue, convicted 1,500 islanders of crimes. He put prisoners to work building roads, growing his food, & building him a golf course.
1/7 MAGA is melting down as the movement's lumpenproletarian base rages against tech bros' talk about American mediocrity & the superiority of migrant workers. I'm reminded of a story Tongan-based American sociologist Maikolo Horowitz told me about Trumpism.
2/7 Horowitz grew up in NYC's Trotskyist community; Allen Ginsberg was a playmate. Later he hung out with Warhol & Lou Reed & turned down a job managing the Velvets. He was too busy helping run legendary protest group Students for a Democratic Society.
3/7 He's spent most of the last 30 years in Tonga, & collaborated for many years with its great educationalist & philosopher Futa Helu. Horowitz used a memory of his SDS youth to illuminate the frustration & resentment that fuel MAGA.
22/30 No one familiar with the history of Aotearoa in the 1840s could take the bill's claims seriously. One only has to read William Colenso's notes of the discussions in Waitangi to see the absurdity of the idea that Maori surrendered all claims to sovereignty in 1840.
23/30 No chief talked about giving up sovereignty. Rangatira talked obsessively about the chaos & land loss caused by Pakeha settlers in the north, & the need for Hobson to control his people. But Act's bill is not about history. It is about psychology.
24/30 By pretending that Maori entered into a mystical union with two thousand Pakeha settlers in 1840 Act has created a sort of origin myth & psychic balm for Pakeha conservatives still unwilling to face the fact of Maori difference, & still in denial about colonialism.
1/30 Te Pati Maori's haka in parliament has been greeted with disgust, anger, & fear by many conservative Pakeha. Like Act's Treaty Principles Bill, this response to the haka is the expression of a massive, long-brewing identity crisis.
2/30 Since the 19thC Pakeha have shown an intense ambivalence towards Maori culture. Lacking a culture unique to these islands, we have alternately suppressed and appropriated Maoritanga.
3/30 During the wars of the 1860s Maori culture was dangerous. Wharenui were burned & wahi tapu systematically desecrated. By the end of the century, tho, Pakeha were turning to Maoritanga as they tried to define themselves.
1/4 Act could help settle the debate about the Treaty of Waitangi by republishing & circulating this little book by William Colenso, which contains his detailed notes on the speeches Maori chiefs made at Waitangi in 1840. But the debate wouldn't be settled the way Act wants.
2/4 Act claims the chiefs inexplicably ceded their sovereignty to a handful of Brits at Waitangi, but anyone who reads Colenso's notes will notice that the chiefs never mention doing that. Nearly all the korero focuses on the problems caused by settlers in the north.
3/4 Riotous behaviour by some settlers & the alienation of land are themes. It is very hard indeed to read Colenso's notes & not feel that the pro-Treaty chiefs wanted to empower Hobson to govern the settlers, not the rest of Aotearoa. That's why many Pakeha disliked the Treaty.
1/60 Martin Phillipps contained multitudes. He leaves an oeuvre that is vast & varied, & that can be interpreted in various ways. I see him as someone who extended & updated a distinctively Pakeha cultural tradition.
2/60 Like the music of Douglas Lilburn, the poems of Ruth Dallas, Charles Brasch & Allen Curnow, & the paintings of Bill Sutton & Rita Angus, many of Phillipps' best songs are powerful responses to the land & seascapes of southern NZ.
3/60 I'm not arguing that Phillipps was necessarily directly influenced by the names I've mentioned. He didn't need to be. He responds to the same landscape, is part of the same history, and dealt with the same dilemmas.