Introduction: ‘Fighting Islamophobia and anti-Semitism’ Special Issue

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To order our pamphlet on Fighting Islamophobia and anti-Semitism for $20, please contact us at Fightback.australasia@gmail.com, or subscribe to our publications at Fightback.zoob.net/payment.html.

This Special Issue began as a response to the events of March 15th in Christchurch New Zealand, the murder of 50 Muslims by a far right terrorist.

On a personal note, a week or two before the attack I visited a local mosque to purchase a book. One old man, perhaps sensing a nonbeliever, kept saying “We are one people, Homo sapiens.” The awkward attempt to be inclusive was appreciated. The story of the old Afghani man at Al Noor mosque whose last words were “welcome brother” reminded me of this. Muslims welcome strangers into their places of worship, yet are not welcomed in so many countries.

We argue that stopping events like the March 15th attack from happening again requires that wider social processes are identified and stopped – particularly the spread of Islamophobia.

We also seek to undermine the false dichotomy between fighting Islamophobia and fighting anti-Semitism. Both reinforce each other, both are key building-blocks of fascism, and both are interlocked with all other forms of oppression and exploitation.

Despite the cries of ‘religion not race’, both Islamophobia and anti-Semitism are racist: race is not a genetic category, it is a social one, and religious minorities are racialised by white supremacists. As for claims that Islam is inherently regressive, the Arab Spring proved that Muslim-majority countries are crying out for radical democracy, although the revolutions have now collapsed.

All forms of racism do not operate identically. The US regime, still the most powerful nation on Earth, promotes Islamophobia to justify its expanding military and surveillance state. Anti-Semitism has not apparently enjoyed the same level of structural support – although Trump recently dog-whistled about George Soros, reflecting his general tendency to not so much widen the Overton Window as tear it off its hinges. Russia, a nascent imperialist power, encourages both anti-Semitism and Islamophobia as part of its strategy of courting the international far right.

Anti-Semitism poses a distinct kind of threat for the left. As Marxist theorist Moishe Postone highlights, anti-Semitism does not rely on a myth of inferiority like most racism, but rather a myth of superiority – the myth of a conspiratorial elite. This myth has found a new lease on life in the wake of the Global Financial Crisis. This means while anti Semitism is not distinct to the left, and not the only form of racism that leftists reproduce, it can pose a special threat on the left, because it appears superficially to match a class critique of capitalism – yet it covertly replaces class with ethno-nation, a dangerous swap that lets many exploiters off the hook while scapegoating many of the exploited.

This collection comprises two Fightback articles, and two reprints. The first three pieces form a chronology of responses to the Christchurch attack; first, Faisal al-Asaad’s “Today we mourn, tomorrow we organise”, published the day after on Overland; second, a Fightback analysis of the processes that led to the attack, published a week after; finally, a piece reflecting on the relationship between Islamophobic attacks and anti-Semitic ones, published just over three weeks after.

The fourth and final piece was first published in 2014. This offers a more general perspective on how to criticise Israel – a key promoter of Islamophobia – without being anti-Semitic.

We hope this collection helps foster the solidarity needed to finally overcome the nightmares that continue to plague humanity.

Ani White, coordinating editor

‘Feminism for the 99%’ book review: Neither femocrats nor fascists?

argentina ni una menos march

Argentinian women’s strike against femicide.

Review of Feminism for the 99%: A Manifesto by Cinzia Arruzza, Tithi Bhattacharya, and Nancy Fraser (https://www.versobooks.com/books/2924-feminism-for-the-99)

By DAPHNE LAWLESS

When Cinzia Arruzza, Tithi Bhattacharya and Nancy Fraser announce that their “manifesto”, Feminism for the 99%, is consciously inspired by perhaps the most famous Manifesto of our time – Marx and Engels’ Manifesto of the Communist Party (582)1 – you can only applaud their ambition. Certainly, one of the (few) hopeful features of the global radical scene today is how many women, queer and gender-queer authors and analysts are standing up to offer new thinking and possible ways out of the impasse into which our movement has sunk, in the twilight of neoliberalism and the era of Trump and Brexit.

This short book is divided into the “Manifesto” proper, and a “Postface” which goes into more detail about the intellectual basis upon which their authors make their political proposals. The authors set themselves the task of combining modern “intersectional” feminism with Marxist political economy – a necessary task in the modern era, which they sum up as follows:

As feminists, we appreciate that capitalism is not just an economic system, but something larger: an institutionalized social order that also encompasses the apparently ‘noneconomic’ relations and practices that sustain the official economy. (619)

The roots of their analysis lies in Social Reproduction Theory. The authors use an excellent turn of phrase to sum up the division that this theory makes between the two spheres of work in capitalist society: “profit-making and people-making work” (230). “People-making” work (aka social reproduction) includes housework, care for children, the sick or the elderly, emotional labour, and all the other little things which go together to make life under capitalism (barely) liveable. The great trick of capitalism as an economic system is that capitalists only pay for profit-making work, and that for less than it is worth; families and individuals are stuck with the responsibility and the costs for performing essential people-making work (excluding some meagre support in countries with a welfare state). The authors rehearse the analysis of the Marxist tradition, starting with Engels, that capitalism deliberately encourages gender oppression and the institution of the patriarchal nuclear family, which keep women docile and isolated, thus ensuring a continual supply of unpaid people-making work.

The crucial advance the authors make is to argue that, since people-making work is as vital to the survival of capitalism as profit-making work, that the weapon of the strike – workers withdrawing their labour – is potentially as powerful in the people-making sphere of society as it is in the profit-making sphere, and even more so in the current neoliberal era where workers’ organisation at the point of production has been so run down. They point to two major “Women’s Strike” waves in different part of the world – a Polish women’s strike against that country’s laws against abortion, and an Argentinian women’s strike against a court ruling acquitting two men of the rape and murder of a teenage girl (75) – which later linked up as part of an “International Women’s Strike” on International Women’s Day, 2017. It was working on this very strike which brought the three authors of the book together (607).

The authors point to this phenomenon as not only an extension of the strike weapon into the people-making sphere of society, but its reinvention in a new context:

this burgeoning movement has invented new ways to strike and infused the strike form itself with a new kind of politics. By coupling the withdrawal of labor with marches, demonstrations, small business closures, blockades, and boycotts, the movement is replenishing the repertoire of strike actions, once large but dramatically shrunk by a decades-long neoliberal offensive. At the same time, this new wave is democratizing strikes and expanding their scope – above all, by broadening the very idea of what counts as “labor”. (91)

The authors are very clear that the idea of a “women’s” or “feminist” strike is not a new form of the separatist-feminist politics of the 1980s.

Not only women and gender-nonconforming people, but also men have joined the movement’s massive demonstrations against the defunding of schools, health care, housing, transport, and environmental protections… Feminist strikes are thus becoming the catalyst and model for broad-based efforts to defend our communities. (116)

strikes belong to the working class as a whole – not to a partial stratum of it, nor to particular organizations. (802)

The Manifesto proper is divided into eleven “Theses” which mark out an explicitly intersectional approach. “Feminism for the 99%” is, the authors say, not only essentially anti-capitalist, but internationalist, anti-racist, and ecosocialist. They draw a very convincing parallel between the exploitation of women’s unpaid “people-making” work and the dispossession of indigenous people: “the racialized expropriation of unfree or dependent peoples has served ever since as a hidden enabling condition for the profitable exploitation of ‘free labor’” (433). And this is in turn paralleled by the ransacking and degradation of the global environmental “commons”:

women occupy the front lines of the present ecological crisis… [and] are also at the forefront of struggles” against it… women model new, integrated forms of struggle that challenge the tendency of mainstream environmentalists to frame the defense of ‘nature’ and the material well-being of human communities as mutually antithetical. (470–488)

One of the authors’ most sharp criticisms of neoliberal feminism is the observation that privileged women in the Global North have only managed to liberate themselves from the social obligation to provide unpaid people-making work by passing the burden down a “global care chain” (758). Their relative economic success allows them to pay for women from the Global South to take up this labour as nannies, cleaners and carers – to the extent that some Southern countries, at the behest of the IMF and similar institutions, have made a positive policy of sending women overseas to perform such labour, thus depriving their own communities of carers. “The overall result is a new, dualized organization of social reproduction, commodified for those who can pay for it and privatized for those who cannot” (766). The Global North not only imports women’s care work, but exports women’s oppression – as in the Export Processing Zones of northern Mexico, whose mainly female workforce is disciplined in part by sexual violence (332).

Critique

One very curious omission is that the book makes no reference to sex work or sex workers. This omission is particularly puzzling given that sex workers were a vital part of the International Women’s Strike which brought the authors together (see https://www.redpepper.org.uk/on-international-womens-day-sex-workers-are-going-on-strike/). The book’s existing analysis of “global care chains” could easily be expanded to consider women from ‘peripheral’ nations trafficked or economically migrating to ‘core’ nations, so it would be interesting to see the authors comment on this. Additionally, the Women’s Strike strategy enables sex workers to take action for their own interests, rather than paternalistically being regulated by the state as both conservatives and sex-worker exclusionary ‘radical feminists’ advocate.

But by far the greatest weakness of the book in the sense of practical politics is an attempted equivalence of “reactionary populism” and “progressive neoliberalism” as twin enemies against whom this new movement is to be built. There seems to be a clear disconnect in the Manifesto between its very convincing Marxist-feminist analysis and its political appeal to a language of populism. The very turn of phrase, “the 99%” (which came out of the Occupy movement at the start of the decade) indicates a populist rather than a class analysis, appealing to “anti-elite” sentiment while deliberately glossing over precisely who the “1%” are. As is shown when it is taken up by the populist Right, this slogan can be directed against the “fancy” lifestyle habits of the urbanized, professional middle-class rather than the real culprit of our misery, global capitalism and the class which embodies it – or a fictitious “cabal” of ethnic, political or sexual Others who are believed to have seized control.

One example of this is the authors’ acceptance of the argument of Right-wing populists, and their fellow travellers on the “alt-left”, that Donald Trump is now the President of the United States because “Hilary Clinton failed to excite women voters” (51).  This is an extremely tendentious reading of the 2016 election, which Clinton would have won by a clear margin if the United States elected its President by global standards of democracy. The other major fact ignored by this analysis is that, according to exit polling, 52% of white women who voted in the 2016 US presidential voted for Trump, the “pussy-grabbing” candidate of white supremacy and misogyny.Perhaps there might be other reasons that white women would vote for a white-supremacist candidate other than “the less racist candidate didn’t excite them”, particularly their whiteness and racism.

It is quite distressing in this context that the authors use “anti-elitist” tropes which are clearly associated with right-wing attacks on the Clinton campaign, such as dismissive mentions of “pant suits” (139) or even “brunches” (78).3 The authors have every right and justification to criticize the politics of what they call “femocrats” – the Sheryl Sandbergs (and yes, the Hillary Clintons) of this world who simply want more women to get ahead under capitalism. But such glib re-use of the slogans effectively used by Right-populism by people arguing for a Left political project is not just lazy. In the current conjuncture, it is dangerous. It does not draw a line between class opposition to the hollowness of neoliberalism’s promises of equality and diversity, and Right-populist attacks on those politics altogether. The authors themselves recognize this danger when they discuss “those currents of left-wing parties in Europe that propose to ‘co-opt’ the Right by themselves opposing immigration” (414). What shall we then say about co-opting the Right’s culture-war sneering at “pant suits” and “brunch”?4 It seems particularly strange in a context where the authors praise the success of the #MeToo movement, which began among women working in Hollywood, a subculture which seems particularly “brunch-prone” (332).

The danger of “99%” populism which concentrates too much on opposition to liberal hypocrisy is shown when the authors discuss what rights women currently have under progressive neoliberalism:

The only way that women and gender non-conforming people can actualize the rights they have on paper or might still win is by transforming the underlying social system that hollows out rights. By itself, legal abortion does little for poor and working-class women who have neither the means to pay for it nor access to clinics that provide it… laws criminalizing gender violence are a cruel hoax if they turn a blind eye to the structural sexism and racism of criminal justice systems. (150)

From Marx onward, socialists’ opposition to the rhetoric of bourgeois democracy and human rights has been that these promises are but a shadow of what real liberation would be like. But that cannot allow us to believe that bourgeois democracy and rights mean nothing. Just because abortion rights in the United States are de facto restricted (financially and by local reactionary laws) doesn’t mean that it is a matter of indifference as to whether the Supreme Court, including one Trump appointee who has been credibly accused of sexual assault as a young man, overturns the Roe v. Wade decision and abolishes that bourgeois right altogether.

To describe bourgeois democracy and rights as a “cruel hoax” does not take serious account of what would happen to women and the gender-queer in a world where such laws and rights were swept away, or where the bourgeois establishment stopped even pretending to pay lip service to them. One possible answer can be seen before our eyes in Putin’s Russia. The replacement of progressive neoliberalism with reactionary populism or fascism is not a matter of indifference to the most vulnerable workers. It has been previously noted that the leading voices who put the critique of progressive neoliberalism ahead of hard opposition to Right-populism – what Idrees Ahmad calls the “alt-left” (https://www.alaraby.co.uk/english/comment/2017/8/25/the-alt-left-is-real-and-its-helping-fascists) are white (mainly male) media professionals, the kind of people who are not only not the first targets of fascism, but if they are smart and/or cynical enough, may be able to make a good living as regime publicists5.

Although the authors are correct that we have to build a movement which fights “reactionary populism but also its progressive neoliberal opponents” (193), we cannot be indifferent between these two evils here and now – especially when our own forces are so weak. The authors blithely announce: “We reject not only reactionary populism but also progressive neoliberalism. In fact, it is by splitting both these alliances that we intend to build our movement” (542). The question of who “we” is in this paragraph is an important one. It presupposes an anti-capitalist, pro-democracy global movement which has sufficient social weight to fight both these evils. It is imperative to build this movement, independent of and critical of progressive neoliberalism – but the support shown by (at least) a plurality of white women voters in the United States for the Trump movement shows how difficult it will be to “separate working-class communities from the forces promoting militarism, xenophobia and ethnonationalism” (552)6. Note the problematic formation here – the section of the working-class which (in Western countries) either active or passively supports reactionary politics are overwhelmingly white. The black and Latin@ working class did not vote for Trump, neither did black or Latina women. Racist ideas will destroy any working-class or feminist movement, and they don’t go away simply by blaming the progressive liberals for not fighting them hard enough. The fate of socialists in Britain who thought they could “piggyback” on the momentum of the Right-populist Brexit movement to shift it in a socialist-international direction should be a warning for everyone.

Conclusion

Arruzza, Bhattacharya and Fraser stake out a convincing claim for a revolutionary socialist, internationalist and anti-racist feminism which rejects both right-wing populism and the “progressive” wing of neoliberalism. But the fact must be faced that, at this point in history, it is the former who are in ascendancy and the latter who are on the defensive. It is certainly easier to turn a mass of excluded, despairing workers and poor people against this class of managers and privileged workers than against an abstract global “system”; but this is precisely what the populist Right and its fascist fringe is doing right now.

The authors are correct that “a crisis… is also a moment of political awakening and an opportunity for social transformation” (194). It is also, as we have seen, an opportunity for all manner of fascist and fascist-like monsters to crawl out of the gutters of history, to attack the very ideas of diversity and equality that progressive liberals pay lip-service to. Thus, the Left cannot hope to cynically reuse the Right’s attack lines for our own ends. We have to promote a message of fulfilling the promises of progressive liberalism, opposing their hollowing-out by neoliberal economics; not treat the femocrats and the fascists as if there were no choice between them. Thankfully, the authors’ call for the reinvention of the tactic of the mass strike for the 21st century, extending it into the “people-making” sectors of society, is a cogent and intelligent one, which will hopefully be taken up by the broader radical Left.

Our movement today finds itself rehashing the arguments of the 1920s and 1930s of how anti-capitalists should react to a situation where a growing Right-wing populist and fascist trend threatens bourgeois democracy. The first reaction of the global Communist movement, which had come under the domination of Joseph Stalin’s authoritarian government in Moscow, was the “Third Period” analysis (1928-1933) in which Communist Parties performatively rejected both liberal democracy and fascism – helping smooth the path for the latter, and thus their own path into the concentration camps. In some cases, as in Germany, Communists actually worked side-by-side with the Nazis to put pressure on the establishment parties. Once the true horror of fascism in power became apparent, Stalin decreed a switch to the equal and opposite error – where the Communists joined a “Popular Front” against fascism with the bourgeois establishment, suppressing their own independent politics and thus throwing workers’ interests under the bus. Although Leon Trotsky’s alternative tradition of revolutionary socialism can be seen as problematic for many reasons, his insistence on rejecting both these cynical approaches in favour of united working-class anti-fascist action is still a guiding light for those who want to stop the rise of global fascism before it’s too late.

1 References are made to Kindle locations in the e-book edition.

2 Other polling analysis has cast doubt on whether the 52% figure is accurate, but still comes up with a preference by white women voters for Trump over Clinton: see http://time.com/5422644/trump-white-women-2016/.

3 See an interesting article suggesting that using “brunch” as a target of political derision is in itself misogynistic: https://www.glam.com/lifestyle/reasons-to-love-brunch/

4 It becomes even stranger when you realise that all three of the authors are professional academics at universities in New York and London – surely members of precisely the class whose consumption habits they are ridiculing? I would be surprised if the authors had a personal objection to eating brunch or wearing pant-suits in their day-to-day lives.

5 It is possibly significant that this Manifesto has been published by Verso Books, who have come under fire from many leftists and liberals for publishing authors who push an anti-neoliberal message which comes perilously close to apologies for right-wing authoritarianism and populism – for example, Max Blumenthal, the propagandist for Putin’s imperialist war in defence of Syria’s Assad regime (see https://twitter.com/im_PULSE/status/1113640209516781568). As Marxists and therefore materialists, we must critically interrogate whose voices get amplified by professional publishers and institutions, and what the material incentives behind such decisions are – even on the self-described “Left”.

6 Dutch author Flavia Dzodan’s exposé of “alt-right feminism” is worth reading in this context: https://medium.com/this-political-woman/alt-feminism-and-the-white-nationalist-women-who-love-it-f8ee20cd30d9

From Pittsburgh to Christchurch: Why we must fight Islamophobia and anti Semitism together

Vigil for victims of synagogue shooting, Pittsburgh, USA - 29 Oct 2018

Left: Al Noor Mosque, Christchurch. Right: Tree of Life synagogue, Pittsburgh.

By Ani White.

Fightback plans to release a pamphlet on Fighting Islamophobia and Anti-Semitism. To buy a copy for $20, please get in touch at fightback.australasia@gmail.com. Subscribers will also receive a copy, you can subscribe by PayPal or credit card here.

On the 27th of October 2018, a fascist terrorist killed 11 attendants at the Tree of Life synagogue in Pittsburg, USA. Five months later, on March 15th of this year, another fascist killed 50 worshippers at the Al Noor Mosque and the Linwood Islamic Centre in Christchurch, New Zealand.

It should now go without saying that both attacks reflected an international upsurge of the far right. Despite targeting different faiths in different countries, both attackers were motivated by transnational far right ideas fuelled by mainstream dog-whistles, and incubated in ugly corners of the internet. Both posted their plans on niche online forums just before carrying them out.

However, the links between the attacks are more intricate than this simple observation. After the Christchurch shooting, the Tree of Life synagogue released the following statement on their website:

We stand beside our Muslim brothers and sisters and mourn alongside the families and friends who have lost loved ones in this unconscionable act of violence. We will continue to work towards a day when all people on this planet can live together in peace and mutual respect.”1

The group also established a gofundme to support the Muslim community in Christchurch, raising over $60,000 at the time of writing.2 In the wake of the Pittsburgh attack, Muslim organisations raised over $200,000 for the victims.3

The Tree of Life synagogue’s solidarity with Christchurch Muslims was a continuation of a long-standing policy. In fact, their support for Muslims and refugees played a role in motivating the choice to target Tree of Life. The shooter posed the following statement to white supremacist-friendly social media site Gab:

HIAS likes to bring invaders that kill our people.

I can’t sit by and watch my people get slaughtered.

Screw your optics, I’m going in.4

The post refers to the Hebrew Immigrant Aid Society (HIAS), which helps resettle refugees in Pittsburgh. Although the HIAS was founded to help Jewish refugees, in the 2000s the group expanded to help refugees from all backgrounds. Seven days before the shooting, the HIAS led Jewish groups in a ‘Refugee Shabat.’5 After the attack, HIAS senior vice president Melanie Nezer released a statement saying: “[T]here’s no denying that this is a devastating moment… But I don’t think it lessens our resolve. If anything, it makes us feel more strongly that we need to stand up for what’s right.”6

As pointed out in a Vox article at the time, an old conspiracy theory about Jews populating ‘white’ countries with refugees and immigrants motivated the attack:

The obsession that appears to have tipped the gunman over the edge was a conspiracy theory insinuating that the migrant caravan currently making its way through southern Mexico, and which President Donald Trump and conservative media have treated as an existential threat to the United States, is a Jewish plot.

His response was an attack that was both anti-Semitic — an attack on Jews and Jewish values — and characteristic of Trump-era xenophobia, which is generally expressed toward Muslims and Latinos.7

In other words, Islamophobia and anti-Semitism fed eachother in motivating the attack. This contrasts with accounts that Israel’s crimes motivate the rise of anti-Semitism: the far-right’s Islamophobia undermines such an explanation. In fact some on the far right have come to support Israel as a bastion against Islam, in spite of their continuing anti-Semitism.

It’s essential that we have a sharp analysis of the far right. Unfortunately, many left-wing responses to the situation are grossly inadequate. After the Pittsburgh shooting, a branch of the UK Labour Party voted down a motion to condemn the Pittsburgh shooting and anti-Semitism in general.8 At best this reflects a fight over the definition of anti-Semitism in the Labour Party, prioritising factional battles over the principle of opposing violent anti-Semitism everywhere. At worst, the decision reflects genuine anti-Semitism in the Labour Party. The most convicing way to discredit accusations of anti-Semitism is to not behave anti-Semitically. A dispute over what constitutes anti-Semitism may be legitimate, but not a dispute over whether to condemn anti-Semitism.

Conversely, Israeli reactions to the Pittsburgh shooting were also inadequate. First of all, Israel’s Ashkenazic chief rabbi David Lau refused to recognise the Tree of Life synagogue as a synagogue, since it does not follow Orthodox Judaism.9 Secondly, Israeli officials refused to condemn Trump for fuelling racial hatred, reflecting a recent tendency to actually befriend racists and anti-Semites outside Israel. Finally, Israeli opposition leader Avi Gabbay said the attack should motivate Jews to immigrate to Israel rather than staying in the USA.10 An article in Haaretz, a liberal Israeli newspaper, suggested that “American Jews may never forgive Israel for its reaction to the Pittsburgh massacre.”11

In part, these inadequate responses reflect a strategic perspective of Zionism (note: modern political Zionism can be most usefully defined as support for a Jewish state, on Palestinian land). For Zionist leaders, there is no point in fighting anti-Semitism in the diaspora, rather Jewish people must migrate to Israel. In this account, the colonisation of Palestine is the only way to ensure Jewish safety. In this sense, anti-Semitism in the diaspora fuels Zionism, as Israeli leaders take advantage of anti-Semitic attacks to call for escape to Israel. It’s often pointed out that Israeli propagandists weaponise accusations of anti-Semitism to discredit legitimate criticism, but their refusal to fight genuine anti-Semitism in the diaspora is a subtler strategy. Combating anti-Semitism in the diaspora is therefore essential to undermining the Zionist colonial project.

The need to fight Islamophobia and anti-Semitism together is not only ethical, it is practical, as they reinforce eachother. The solidarity between Pittsburgh and Christchurch, in the face of attacks that seek to divide, is a model for all who seek liberation. The Jewish diaspora slogan “wherever we live, that is our homeland” must be demonstrated in practice, by ensuring Jewish and Muslim communities are safe and welcome everywhere.

See also

‘Fighting Islamophpbia and anti-Semitism’ pamphlet to be released

In the wake of the Christchurch tragedy, Fightback plans to release a pamphlet on Fighting Islamophobia and anti-Semitism.

If you would like to pre-order a copyfor $20, please contact us at fightback.australasia@gmail.com. Subscribers will also receive a copy, you can subscribe here: https://fightback.zoob.net/payment.html

Christchurch terror: How did this happen?

Hajid Daoud

Haji-Daoud Nabi, whose last words were “welcome brother.”

By Byron Clark, Daphne Lawless, Tyler West, and Ani White.

You’ve heard the news: on March 15th, 2019, Aotearoa/New Zealand experienced its largest mass shooting since the colonial massacres, a coordinated terrorist attack on two mosques in Christchurch. Throughout the day the death toll climbed; first 6, then 27, then 40, and finally 49 (with more passing away in hospital beds in the ensuing days). Victims included resettled Syrian children, fleeing terrorism in one place only to encounter it in another.

In the aftermath, many said “This is not Aotearoa.” However, while the attack may not have represented Aotearoa, it did represent the ugly underbelly of white New Zealand.[1] We cannot simply blame the involvement of an Australian – for one thing, Christchurch has long been the city where the far right is strongest in this country. Although the attack is unprecedented, it did not come out of nowhere.

When Tūhoe Māori activist Tame Iti noted the legacy of colonial violence which this attack echoed,[2] many in comment threads called this ‘segregation’ or ‘divisiveness.’ However, if we don’t identify the roots of racist violence, it will only happen again and again.

We will examine four factors that should be considered in comprehending the incomprehensible; 1) The history of far-right groups in Aotearoa/New Zealand, 2) The alt-right internet’s incubating role, 3) Activist-left complicity in Islamophobia and 4) Complicity of the coalition government parties. We must “clean house” if we are to stop this from ever happening again.

Always present: NZ’s far right in history

The savagery and scale of the attacks in Christchurch are without a doubt unprecedented in recent New Zealand history. Attempts to reach for a comparison must go as far back as the 1943 Featherston POW massacre, the 1918 Surafend massacre, or further still to the 19th century colonial wars. However, whether the motivations and violent nature of these attacks are unprecedented in New Zealand is another matter entirely.

Research on New Zealand’s far right is scarce, but what does exist puts the immediate lie to claims by the likes of Christchurch Mayor Lianne Dalziel and National Party MP Gerry Brownlee that white supremacy has not been a problem in Christchurch (or, by extension, New Zealand). The origins of New Zealand’s far right as an organized force lie with the emergence of racial exclusion leagues over the 1880s to 1920s, and the development of interlocking immigration laws which became known as the White New Zealand Policy.

While the origins of white supremacy lie with the confiscation of Māori land and the bitter wars of the mid-19th century, its cohesion as a conscious doctrine originates in the fears of immigration eroding said power towards the end of the century. The early exclusionary leagues acted as relatively simple lobbying groups and utilized entirely legal means to further their aims, which in practice acted to reinforce and extend an increasingly whites-only border policy. Through the 1880s to 1900s groups with names like White Race League, Anti-Asiatic League, and Anti-Chinese League began to appear; generally garnering popular support.[3] At the same time, the lattice of immigration law which upheld the White New Zealand Policy started to be enacted.

A non-exhaustive list of that legislation includes[4]:

  • Restrictions on non-British gum diggers in 1898, 1908, and 1910; specifically aimed at Dalmatian (sometimes referred to as Croatian, Yugoslav, or just Slav) labourers who had entered the industry.
  • Undesirable Hawkers Prevention Bill 1896 which was aimed at Syrian and other Arab immigrants, while acting broadly as a roundabout way to slow immigration by non-white British subjects.
  • Undesirable Immigrants Exclusion Act 1919 placing special requirements on immigrants from the former German and Austro-Hungarian Empires.
  • Immigration Restriction Act 1899 which acted to impede all non-British immigration.
  • Over two dozen pieces of legislation aimed specifically at Chinese migrants. Poll tax increases in 1881, 1888, and 1896; naturalization bans in 1892, and 1908; additional language tests in 1907; and thumb printing in 1908 are among the most notable.
  • Immigration Restriction Amendment Act 1920, which acted as the formalization of the White NZ Policy and functionally ended non-white immigration.
  • Immigration Restriction Amendment Act 1931, which severely impeded attempts by Jewish refugees from Europe attempting to enter New Zealand

These racial leagues and the immigration restrictions eventually created the atmosphere that resulted in the infamous murder of Joe Kum Yung, an elderly Chinese miner, on Haining Street in Wellington on 24th September 1905. The killer, Lionel Terry, was a relatively popular racist agitator of a British merchant family and military background who’d been promoting his manifesto/verse booklet The Shadow leading up to the murder. The murder shocked the country, but crucially had no effect in blunting the popularity of whites-only immigration to NZ and a great many continued to support him.[5]

This atmosphere also culminated not only in Yung’s murder in 1905 and the formalization of the White NZ Policy by the Act passed in 1920, but also in the founding of the most notorious of the racial exclusion leagues, the White New Zealand League. While the politics of this league were functionally little different to earlier leagues, it was the most explicit about ensuring New Zealand be a white state. With the common belief that Māori were either a ‘dying race’ or destined to be assimilated into white NZ, this meant that like previous groups the White NZ League focused near exclusively on Asian immigration.[6] As a marker of the League’s incredible popularity, through the mid-1920s it sent requests to 200 local bodies around NZ asking them to pass resolutions supporting the aims of the League. They received positive replies from 160 of these local bodies, representing some 670,000 people (about 47% of the population at the time).[7]

Anti-Semitism, while rarer than anti-Asian sentiment, was far from unheard of either. Within the Social Credit movement in particular, which had strong support especially from the ‘old petty-bourgeois’ (rural small-landowners, typically farmers), anti-Semitism was rife in the 1930s. A survey of Social Credit publications from the 1930s-1980s by sociologist Paul Spoonley reveals a persistent slew of anti-Semitic content, even after the Social Credit Political League itself expelled its extreme right-wing in 1972.[8] Social Credit acted as a harbour for anti-Semitism until the post-war period from the 1950s onward, when the far right began to fully develop and new organisations appear.

A full chronology of all the organisations of the far right in New Zealand established since the 1950s would be fruitless. Suffice to say that from 1954 with the formation of a NZ wing of the British League of Empire Loyalists (primarily based in Auckland and Christchurch) through to his writing in 1987, Paul Spoonley recorded the formation of nearly 100 far right organisations in a 33-year period.[9] Plainly, many more have formed in the interim 32 years.

While none of these groups have managed to become a mass movement or electorally successful party, some have attained significant support. Organisations expressing solidarity with white rule in Southern Africa, particularly South Africa and Rhodesia, began to appear in the 1960s and grew rapidly over the coming years.[10] Meanwhile the League of Rights, cousin to the Australian group of the same name and a home for the extreme right exiled from the mainstream Social Credit party, garnered surprising success in spite of their notoriety as an anti-Semitic and virulently racist organization. After its 1971 formation the League had a stable membership and support base of around 200 people for the duration of the decade, which soared to at least 1000 in the early 1980s as a result of the 1981 Springbok Tour and the rapid social changes of the time. The League further established numerous front-groups and operated in coalition with more mainstream conservatives over issues like abortion and homosexual law reform, giving them access to the political mainstream and some hard-line MPs. Estimated yearly expenditure for the 1980s, primarily funded by large volumes of book & paper sales, was as high as $50,000; a figure packed up by the publication of massive numbers of pamphlets, such as 250,000 copies of one titled New Zealand First in 1981.[11]

From the 1960s onward an openly fascist wing of New Zealand’s far right began to operate, sometimes trailing into violence (National Socialist Party founder Colin King-Ansell was convicted of firebombing a synagogue in 1967). This fed in later years into the rise of often violent white power gangs in the 1990s which declined but persisted into the 2000s.[12] Arguably the most notorious, the Fourth Reich gang attracted national horror when a number of partially-ideologically motivated murders occurred after its expansion from a prison gang into a number of South Island centres in the late 1990s. Members were responsible for the murders of Hemi Hutley, James Bambrough, and Jae Hyeon Kim (and possibly more) in and around Westport from 1997-2003; Hutley and Kim for their race, and Bambrough for his sexuality.[13]

Kyle Chapman, arguably New Zealand’s most notorious contemporary neo-Nazi, confessed to numerous race-related attacks on Māori people including firebombing a marae in Invercargill in the early 1990s. After confessing and ‘leaving’ the scene in the mid-1990s Chapman led a trust in Christchurch where he was tasked with steering skinhead youth away from the white power movement, which ended when he was discovered to be using his position to distribute neo-fascist material to his wards.[14]

Chapman would go on to lead the National Front in the 2000s at a time when their supporters vandalized Jewish graves and attacked immigrants in Wellington, and later founded Right Wing Resistance which operated in Christchurch in the early years of this decade. Other stalwarts of the movement like Colin King-Ansell and Kerry Bolton (who was a member of the National Socialist Party in his teenage years, going on to be a leader in numerous neo-fascist organisations) are still active today, like the rump of the white power scene in the 1990s.

Though only a few instances of fascist terror have been elaborated here, historically New Zealand has had a demonstrably active far right subculture which has always bubbled not too far below the surface. And while it has never managed to attain mainstream success or political power in New Zealand, it has often hovered alarmingly close to that political mainstream or launched sporadic and opportunistic acts of violence from the fringe.

Internet’s incubating role: The writing on the guns, and New Zealand’s alt-right

Before he began his shooting spree, the Christchurch terrorist shared photos of his weapons on his (now deleted) Twitter account. On the guns used in the massacre he had written the names of other mass shooters, as well the phrase “14 words” a reference to the fourteen-word slogan “We must secure the existence of our people and a future for white children,” a statement attributed to American David Lane, founder of the white supremacist terrorist organisation The Order.

On another gun he had written “here’s your migration compact!” a reference to the UN Global Compact for Safe, Orderly and Regular Migration. This compact is a non-binding agreement around migration that was developed in the aftermath of the 2015 refugee crisis following the New York Declaration for Refugees and Migrants, which was unanimously supported by all UN member states in September 2016.

The compact, relatively benign as well as non-binding, would likely have also been supported by all member states, if not for what happened next.

Beginning in September 2018, the far-right began to spread distorted information, conspiracy theories and outright falsehoods about the pact. According to Laurens Cerulus and Eline Schaart, writing for Politico (see “How the UN Migration pact got trolled”[15]):

The burst of activity, including tweets, videos and online petitions, prompted politicians in several countries to take notice of the previously uncontroversial pact and revise their views. In Belgium, the controversy led to the collapse of the government.

The rapid move from online activity to political reality is an example of how a process can be hijacked by what researchers describe as a global network of nationalist, far-right activists. In this case the efforts were spearheaded by popular YouTubers and political “influencers” such as Austrian far-right activist Martin Sellner, then coordinated via chat groups and hyper-partisan websites.

The institute for Strategic Dialogue (ISD), which monitors extremism, analysed the 100 most popular YouTube videos about the migration pact and found that 75 were created by people that they had classified as right populist, anti-migration campaigners, far-right extremists or conspiracy theorists. This online network of hard-right content creators, along with far-right members of parliaments were able to sway several European countries to vote against approving the compact, along with the US, Israel and Australia.

New Zealand was not left out from the global right-wing backlash against the compact. While her own YouTube video, entitled “WAKE UP NEW ZEALAND’ BY Carol Sakey -MUSLIM WORLD, NZ’S OPEN BORDERS.[16]” was nowhere near popular enough to be among the sample analysed by ISD, the parliamentary petition Carol Sakey started did gain some traction. The petition was shared by local right wing Facebook pages such as South Island Independence Movement, run by Timaru based Solomon Tors-Kilsen, who self-identified as alt-right when questioned by the New Zealand Herald’s Kirsty Johnson for her July 2017 investigative report on New Zealand’s far right[17] and One Nation NZ, the party founded by former New Zealand First candidate Kym Koloni to contest the Northcote parliamentary by-election in 2018.

In the hours following the shooting in Christchurch, the One Nation NZ Facebook page disappeared. It’s unclear whether it was removed by Facebook or whether it was pre-emptively taken down by Koloni (or someone else in the organisation). The page frequently shared articles fear mongering about Islam and immigration.

A bigger player in New Zealand’s far right social media ecosystem, however, is the larger and -relatively speaking- more moderate New Conservative party. The New Conservatives, who trace their origins to the Conservative Party founded by disgraced millionaire Colin Craig, have rebuilt the party as a less Christianity orientated but more conservative organisation. They are a registered party, meaning they will be on the ballot at the 2020 election, and occasionally show up in polls at around 1% of the vote.

The party has been able punch above its weight, Deputy Leader Elliot Ikilei has been a semi-frequent guest on TVNZ’s Breakfast programme as well as the Radio Live and Newstalk ZB talk-radio networks. In a video about the UN Compact on Migration posted to his Facebook page on November 25th 2018[18] Ikilei tells his audience:

Almost every sentence can be found in almost any or every sci-fi dystopia type thriller type movie type book. Almost every sentence is an incredibly dangerous clause, wish list, desire, and the fact that our leader, Winston Peters, I mean Jacinda Ardern, is all good to sign it, when other countries are aware of the absolute insidiousness of this document is just incredible.

Ikilei doesn’t quote a single word from the document, but claims “this doesn’t get any worse actually, this document, this is end game type of stuff…if you care about New Zealand, this document cannot be signed. This is the type of thing that we need to unite against, it is vicious”

He then thanks people who have sent him links and reviews, significantly he says “thank you also to the person who sent me Stefan Molyneux’s take on it, I haven’t watched it yet…I’m looking forward to watching that as well.”

A Facebook follower posts a link to Molyneux’s video in the comments, Ikilei and a few others like the comment. Molyneux is a Canadian white supremacist[19] who promotes discredited pseudoscience regarding the link between race and intelligence[20]. He came to New Zealand in 2018 as part of a speaking tour with Lauren Southern, another Canadian far-right activist.[21]

When the pair were barred from speaking at Auckland Council owned venues, Ikilei and the New Conservatives became some of their most vocal supporters. A July 7, 2018 press release[22] reads “New Conservative staunchly supports the free speech that has been occurring year after year after year at our Auckland Council venues, and utterly rejects the flawed attempt to label Lauren Southern and Stefan Molyneux as having views that are ‘hate speech’.”

Southern, it should be noted, has a small part in the story of the Christchurch shooting as well. In the Anglophone world, she has been one of the biggest proponents of the conspiracy theory known as “The Great Replacement” a term coined by French anti-immigration writer Renaud Camus to describe the “replacement” of Europeans by non-white immigrants.

The Great Replacement narrative influenced protesters at the 2017 “Unite the Right” rally in Charlottesville, Virginia who chanted “Jews will not replace us!” and it influenced the Christchurch shooter, who titled his rambling manifesto “The Great Replacement” and wrote that “Millions of people [are] pouring across our borders … [i]nvited by the state and corporate entities to replace the White people who have failed to reproduce”[23]

In the hours following the shooting, Southern’s YouTube video “The Great Replacement” appeared to have been removed from the internet[24], though at the time of writing it is online.[25]

A December 5th, 2018 Facebook post on the New Conservative NZ page[26] promoting a rally against the Migration Compact states:

We were the first political party to publicly stand staunchly opposed to signing the UN migration pact. We were the first political party to publicly stand against the restrictions on free speech earlier this year, and we were on TV, radio, debates with a consistent and clear message about free speech and sovereignty.

It was through that mix of social and traditional media coverage that New Conservative was able to take the narrative on the Migration Compact that originated on the far-right conspiracy theory parts of YouTube, and inject it into mainstream political discourse.

On December 4th the mainstream conservative National Party announced it would oppose voting for the compact and pull New Zealand out of it if elected in 2020:

The Government appears to be relying on the UN to set its migration policy rather than making its own decisions. While a number of countries are pulling out of the agreement as the extent of its potential impact on the decision-making of individual countries is realised, our Government is refusing to outline its own position. For these reasons, National will not be supporting this agreement and we will reverse the decision if this Government signs up to it.[27]

Gerry Brownlee told Newshub that the migration compact would result in “pretty much open borders”.[28] Opposition to the UN pact was no longer confined to fringe far right groups but had become the policy of New Zealand’s main opposition party.

As he opened his interview with Foreign Minister Winston Peters on December 20, 2018[29] Newstalk ZB host Mike Yardley stated “the [legal] advice says that it will not compromise sovereignty nor is it legally binding, but there are still a lot of people worried about implications”. Peters, a man who it should be said has built much of his political career on anti-immigration populism, noted that the National Party had supported the compact when in government, and that the debate around it started “all of a sudden because of the alt-right and a few uniformed people…I can’t have you on national radio…repeating this uninformed drivel!”

But by then it was too late, the meme had already spread. It didn’t matter that it wasn’t true, people believed it was true, or felt they could win the votes of people who believed it was true. The National Party even went so far as to create its own petition, encouraging their supporters to “to stand with National and stop this Govt from signing NZ up to this agreement”.

While the Migration Compact was signed in December, National had left the petition up on their website. That is, until they took it down- some time on the afternoon of March 15th. A copy of the page from Google’s cache is still accessible, the most recently available snapshot is from the 15th, 1:39pm New Zealand time. Archived just around the time New Zealand was starting to come to terms with the fact that we had just experienced our first alt-right terrorist attack.[30]

Islamophobia and the Left

The mainstream Right in New Zealand bears most of the responsibility for refusing to combat the spread of white-supremacist, Islamophobic, and migrant-baiting ideas, or even exploiting them for electoral advantage. We rightly mock conservative politicians and media figures shedding crocodile tears over 51 dead Muslims. But sadly, these ideas have not been absent from the activist and radical Left in this country either.

A diagram on the first page of the Nazi murderer’s manifesto (apparently taken from the defunct US fascist group, the Traditionalist Workers Party) lists “anti-imperialism”, “environmentalism” and “workers’ rights” among his principles, and the murderer later equivocates on whether he would describe himself as a “socialist”. This has been enough to allow some of the more extreme Right US websites to try to categorise him as actually far-left.[31] But it is in fact just the latest example of the phenomenon of red-brown politics – fascism adopting left-wing slogans as “camouflage”, which sadly intersects with sections of the activist Left passively or actively going along with conservative-populist ideas. Fightback has previously warned of the massive dangers of an unwitting convergence between “Conservative Leftism” and the Red-Brown movement, allowing fascist ideas to circulate within our own movement.[32]

Martyn Bradbury, proprietor of the prominent centre-left Daily Blog, was quick to come out on social media with “FUCK ISLAMOPHOBIA” after the massacre. This is exactly the same Martyn Bradbury who less than two years ago wrote: “The impact of the Asian-NZ population tripling in the space of 20 years and overtaking Māori has political, economic and cultural ramifications that haven’t been discussed yet it’s a debate that is already running.”[33]

In New Zealand discourse, “Asian” generally refers to East Asian (mainly ethnically Chinese) people, rather than from the Indian Subcontinent or the Middle East. But Bradbury’s fretting about “invasion” and “colonisation” by migrants only differs from the paranoid rambling in the Christchurch Nazi murderer’s manifesto by which ethnic group of migrants in particular he is disturbed by. If your only difference from Nazis is in which ethnicity you suspect of being a fifth column stealing the country from within, you should be excluded from the Left. The parallel with European colonisation is also dubious, given that Europeans showed up with guns, continue to own most of the property and now presume to regulate new arrivals.

The fact that Syrian refugees were among the dead adds an extra layer of irony to the participation in the outpouring of grief, rage and activism by some activist Leftists who follow a “campist” politics of identifying the USA and its client states as the main source of wickedness in the world, and apologising for or denying the imperialist ventures of Russia, China and their own client states.[34] All people with basic human decency in Aotearoa would be disgusted at the gabbling of the US conspiracy theorists who claim that the mosque murders were a “false flag” designed to justify some nefarious State plot. And yet, parts of the activist Left here in New Zealand have resorted to similar “false flag” conspiracy theories when confronted with tragedies with politically inconvenient consequences – for example, in reaction to the Assad regime’s chemical attacks in Douma, Syria, in April 2018 which killed at least 70 people.[35] Willingness to adopt conspiratorial explanations for tragedies, if they challenge our political presuppositions, puts us in danger of a slide into reactionary ideologies. It is worrying that few other activists thought that this was at all a shocking or outrageous thing to say regarding the Douma attacks; many supported the statement.

The genius of both the Russian and Chinese state-backed propaganda networks has been to recycle Western “war on terror” propaganda, demonizing Muslims as terrorists and subversives, into an anti-imperialist framework which makes it acceptable to Left-wing opinion in the West. This propaganda narrative combines Western post-9/11 Islamophobia with the older narrative that Islamist resistance to the Soviet occupation of Afghanistan was a creation of/funded by the West, rather than an indigenous movement.

Many Western Leftists have been sucked into repeating poisonous Islamophobia by accepting the story that every resistance movement to Russia, China or their client states which resorts to Islamic imagery are CIA funded terrorists. In this way, the whole Syrian resistance, along with Uighurs in China or the Rohingya people in Myanmar/Burma, can be equated with actual terrorist movements such as ISIS/Da’esh and al-Qaeda.[36] Murderous dictators like Bashar al-Assad or Muammar Qadhafi can be upheld as victims of imperialism and as bulwarks of “secularism” against the jihadi menace.

It must be stated plainly – when New Zealand leftists (for example) refuse to condemn China’s “re-education” camps for Uighurs, or repeat smears that 9-year old Syrian refugee Bana al-Abed’s father is an ISIS operative, they are promoting Islamophobia, whether they realise it or not. In many parts of the world this kind of “ISIS-jacketing” is a death sentence for those smeared – like “snitch-jacketing” or “cop-jacketing” in the USA. Just like the Christchurch Nazi murderer, the Russian and Chinese states characterise Muslims as tools of a Western imperialist (or “globalist”) conspiracy. Most of the New Zealand left has simply refused to debate these issues, characterising those who worry about them as sectarian obsessives. But anyone who rightly cries over 51 murdered in Christchurch while dismissing 70 murdered in Douma as a “false flag” is not showing internationalism. Campism is neither internationalism nor anti-imperialism; and supporting current Russian or Chinese foreign policy means aiding and abetting murderous Islamophobia.

The radical left must promote and listen to the voices of Syrians – as well as Arabs and Muslims generally, facing an international backlash that crosses the lines between geopolitical ‘camps.’ Resettled Syrians live in Aotearoa: this is not simply a distant geopolitical issue.

Ruling parties’ complicity

To start on a positive note, Prime Minister Jacinda Ardern correctly and surprisingly identified the Christchurch attack as ‘terrorism.’ This is unusual in an international context where white male terrorists are generally depicted as unhinged lone wolves, while Muslims and Arabs are ‘terrorists’ even before perpetrating any crime. It may be that the coordinated nature of this action made it harder for authorities to pretend it was an act of a lone wolf, but it’s a refreshing acknowledgement all the same.

However, the Government and pro-Government parties – Labour, New Zealand First, and the Greens – share varying degrees of complicity with processes that led to this tragedy.

So-called ‘anti-terrorism’ efforts, under successive Labour-led and National-led governments, focused on seemingly everyone but the far right. It’s no surprise that the Christchurch terrorists were on “nobody’s radar” in Australia or New Zealand,[37] despite the rapid expansion of the surveillance state in the 21st century. In 10 years of Security Intelligence Service (SIS) and Government Communications Security Bureau (GCSB) public documents there was no mention of far-right groups.[38] The list of NZ-designated ‘terror’ groups includes no far-right groups, and some legitimate resistance groups such as the Kurdish PKK.[39]

In 2002, the Labour government passed the ‘Terrorism Suppression Act’, comparable with the US Patriot Act, which saw state overreach in the wake of 9/11.[40] It’s worth noting here that white men are the most common perpetrators of terrorism in the USA despite the outsize focus on Muslims,[41] and there have been no Islamist attacks in Aotearoa at all.

As in so many countries, Muslim and Arab communities experienced profiling. As highlighted by Faisal al-Asaad in a piece for Overland entitled “Today we mourn, tomorrow we organise”:

I’ll never forget the many meetings and roundtables I attended, alongside other Muslim advocates and leaders, where we argued and pleaded, pointlessly it seems, with different government agencies to turn their attention from our communities and mosques to the real threats in this country. I’ll never forget the empty reassurances, let alone the smirking faces as someone dismissively joked, in reference to the far right and white supremacists in New Zealand: ‘It’s hard to take these guys seriously.’…

Today we need to grieve and mourn, so let’s do whatever we can to support each other and, most importantly, the immediate victims of yesterday’s atrocity. But tomorrow, we need to ask some hard questions and hold people to account for the sheer horror they enabled.[42]

The state also harassed Māori and left-wing activists. The most well-known application of the New Zealand state’s post-9/11 powers were the 2007 ‘terror raids’, in which anarchist and Māori activists were rounded up across the country.[43] Police shut down the rural, predominantly Māori town of Ruatoki, with armed officers reportedly boarding school buses full of children.[44]

Just this year, a Department of Corrections plan to fight terrorism identified “Māori nationalist groups” as a special threat, earning a rebuke from Māori Labour Party MP Kelvin Davis.[45]

In 2004, sources revealed that the SIS were investigating the newly formed Māori Party, a parliamentary party unlikely to be planting any bombs.[46] Meanwhile, the same year saw National Front members knock down Jewish gravestones,[47] and thousands of ordinary people protest against a combined march of the National Front and Destiny Church, including a student strike.[48]

It’s been left to small anti-fascist groups, lacking the resources of the surveillance state, to monitor the activities of fascists on a voluntary basis, with occasional outbursts of popular counter-protest against fascist mobilisations.

Ultimately, the complacency of the political class has allowed fascism to fester and turn septic. In the unlikely event they changed course and cracked down on far-right groups, we may not trust the surveillance state, but we certainly would not cry for the fascists.

In addition to their lopsided ‘anti-terrorism’ letting the far right off the hook, the ruling parties have also engaged in populist migrant-bashing.

New Zealand First, Labour’s coalition partner, is particularly infamous for migrant-bashing. We should be wary of simplistically labelling NZF leader Winston Peters ‘New Zealand’s Trump’, as some international commentators have.[49] Rather than a billionaire populist entering politics in a time of crisis, he is a long-term member of the political class who plays to an older conservative audience. Peters is also Māori, and has a significant rural Māori base, making it difficult to directly map the US situation onto NZ. We have pointed out in the past that Peters emerged from the “Muldoonist” faction of the National Party – anti-neoliberal and socially conservative, in the tradition of 1970s Prime Minister Robert Muldoon – and that a lowest common denominator anti-neoliberalism has led some on the broad left to work with Peters.[50]

However, none of that stops Peters pandering to fascists, or creating an atmosphere conducive to fascism. In 2005, the neo-Nazi National Front endorsed New Zealand First.[51] During the 2017 election, Peters posed with a picture of Pepe (a cartoon frog adopted as an alt-right mascot) at a student event, and defended the “European Students’ Association”, a front for white nationalists.[52]

Since the formation of NZF in 1993, Peters has pressed anti-migrant buttons too many times to count. In a grimly relevant example, Peters called for New Zealand Muslims to “clean house” and turn in any extremists after the 2007 London terror attacks.[53] We await calls from the ruling coalition for white or Christian communities to “clean house” in response to the events of March 15th.

Labour has also engaged in its own migrant-bashing. In the 2017 election, party leader Andrew Little called for cutting “tens of thousands” of migrants, a position Ardern did not reverse.[54] Infamously in 2015, Labour MP Phil Twyford highlighted the “Chinese surnames” of Auckland home buyers, not distinguishing between international buyers and citizens.[55]

Of all the parties in the ruling coalition, the Greens have by far the best record, for example opposing the abuse of surveillance powers, and introducing New Zealand’s first refugee-background MP to parliament.[56] However, even the Greens have engaged in their own migrant-bashing at times: current co-leader James Shaw controversially advocated capping migration at 1% of the population[57], a policy that was based on “statistical nonsense.”[58] Fortunately, James Shaw later retracted this statement and apologised to the Federation of Multicultural Councils,[59] after criticism both inside and outside the party.

We support attempts by Labour and Green members to challenge anti-migrant politics in their parties (although Winston Peters seems singularly unlikely to recant). Unfortunately, many on the broad left look the other way when these parties engage in migrant-bashing, or actively defend them against criticism. In the 2017 General Election, Fightback did not endorse any party, instead helping launch the Migrant and Refugee Rights Campaign (MARRC) to challenge populist migrant-bashing across the political spectrum.[60]  MARRC spokesperson Gayaal Iddamalgoda had this to say at the Wellington vigil on March 17th this year, honouring the dead of Christchurch:

I have so many questions, hard questions that I think need to be answered by all of us..

Why was our Secret Service busy surveilling our innocent Muslim neighbours and not the extremists who sought to victimise them?

Why have the Police in this city spent more than a $100,000 of taxpayers’ money to attack peace activists protesting weapons conferences and arms dealers, while letting racist terrorists acquire semi-automatic weapons?

When will Politicians left and right own up to the fact that they have for years scapegoated and blamed migrants and refugees for social and economic problems that they are not responsible for?

And when will they admit while they have been doing this they have allowed unspeakable hatred to brew under their noses?

I want answers, I want accountability and I want something to change, but right now while I wait for these answers I want to do something to cancel out the hateful paranoid vision of these extremists and offer instead a vision of hope.[61]

Fortunately, hundreds have attended anti-fascist demonstrations in recent years (since the peak of 2004), and thousands have attended solidarity demonstrations with Christchurch. While we can and should press the ruling parties to do better, we ultimately cannot rely on them, and must mobilise ourselves to stop creeping fascism directly.

In the days following the attack, Milo Yiannopolous was banned from Australia, venues reversed course on hosting a musician with a Nazi past, and Newshub announced they would not tolerate hate speech on their Facebook page. Let’s do everything in our power to ensure this state of affairs is permanent, rather than being a passing stage of grief.

Thanks to Cam Walker for help with research on ‘anti-terror’ policy.

Recommended:


[1] Aotearoa (“land of the long white cloud”) is an indigenous name for these islands; we distinguish it from “New Zealand”, the colonial-settler state founded by the British Empire here.

[2] https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=12213575

[3] Paul Spoonley, The Politics of Nostalgia: racism and the extreme right in New Zealand, (Palmerston North: Dunmore Press, 1987), 52.

[4] A short but adequate summary of these restrictions can be found on Te Ara Encyclopaedia, but more extensive analysis can be found in the PhD thesis The making of the White New Zealand policy by Phil Ferguson. Ann Beaglehole, “Immigration Regulation,” Te Ara Encyclopaedia of New Zealand, 18th August 2015, accessed 20th March 2019, https://teara.govt.nz/en/immigration-regulation; Phil Ferguson, “The making of the White New Zealand policy: Nationalism, citizenship and the exclusion of the Chinese, 1880-1920” (PhD, University of Canterbury, 2003), https://ir.canterbury.ac.nz/handle/10092/4589

[5] Again, the Te Ara biography is more than adequate, however its author Frank Tod also wrote the book length biography of Lionel Terry which is the go-to for more in-depth reading. Frank Tod, “Terry, Edward Lionel,” Te Ara Encyclopaedia of New Zealand, first published in 1966, accessed 20th March 2019, https://teara.govt.nz/en/biographies/3t27/terry-edward-lionel; Frank Tod, Lionel Terry: The Making of a Madman, (Dunedin: Otago Foundation Books, 1977).

[6] Angela Ballara, Proud to be White? A Survey of Pakeha Prejudice in New Zealand, (Auckland: Heinemann, 1986), 88-89.

[7] Spoonley, The Politics of Nostalgia, 52.

[8] Ibid, 58-60, 291-296.

[9] Ibid, 71-72, 299-308.

[10] Ibid, 73.

[11] Ibid, 109-119. $50,000NZD in 1980 is roughly equal to $250,000NZD today.

[12] Ibid, 150-151. Jarrod Gilbert, Patched: The History of Gangs in New Zealand, (Auckland: Auckland University Press, 2013), 142-144.

[13] Gilbert, Patched, 143-144. “West Coast communities held captive by fear,” Stuff, 31st January 2009, accessed 20th March 2019, http://www.stuff.co.nz/sunday-star-times/features/feature-archive/510082/West-Coast-communities-held-captive-by-fear

[14] Gilbert, Patched, 144-145.

[15] https://www.politico.eu/article/united-nations-migration-pact-how-got-trolled

[16] https://www.youtube.com/watch?v=kFByD3rGlMY

[17] https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=11888810

[18] https://bit.ly/2Y27jdQ

[19] https://rationalwiki.org/wiki/Stefan_Molyneux

[20] https://www.theguardian.com/news/2018/mar/02/the-unwelcome-revival-of-race-science

[21] https://rationalwiki.org/wiki/Lauren_Southern

[22] http://www.scoop.co.nz/stories/PO1807/S00097/a-line-has-been-crossed.htm

[23] https://foreignpolicy.com/2019/03/16/the-inspiration-for-terrorism-in-new-zealand-came-from-france-
christchurch-brenton-tarrant-renaud-camus-jean-raspail-identitarians-white-nationalism/

[24] https://twitter.com/shaun_jen/status/1106515317063331840

[25] https://www.youtube.com/watch?v=OTDmsmN43NA

[26] https://bit.ly/2TWRsxK

[27] https://www.national.org.nz/national_would_pull_nz_out_of_un_migration_pact

[28] https://www.newshub.co.nz/home/politics/2018/12/migration-pact-will-result-in-pretty-much-open-borders-brownlee.html

[29] https://www.newstalkzb.co.nz/on-air/mike-hosking-breakfast/audio/winston-peters-peters-blames-alt-right-for-un-migration-pact-criticism/

[30] https://bit.ly/2HrO73W. Since then, National Party leader Simon Bridges has claimed that the petition was taken down by an “emotional junior staffer”. https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=12214180

[31] For example, Natural News (https://rationalwiki.org/wiki/NaturalNews).

[32] See https://fightback.org.nz/2016/02/15/against-conservative-leftism/ and https://fightback.org.nz/2018/05/09/the-red-brown-zombie-plague-part-one/

[33] https://thedailyblog.co.nz/2017/10/05/waateanews-how-do-Māori-respond-to-the-next-wave-of-colonisation/

[34] https://fightback.org.nz/2015/11/05/against-campism-what-makes-some-leftists-support-putin/

[35] https://en.wikipedia.org/wiki/Douma_chemical_attack. See the report from the Organisation for the Prohibition of Chemical Weapons: https://www.opcw.org/media-centre/news/2019/03/opcw-issues-fact-finding-mission-report-chemical-weapons-use-allegation

[36] In fact, it was the Assad regime itself which cynically promoted Islamist terrorism to divide the opposition forces, by releasing from prison at the start of the uprising many of those who went on to become leaders of ISIS or other jihadi groups. https://www.newsweek.com/how-syrias-assad-helped-forge-isis-255631

[37] https://www.smh.com.au/politics/federal/on-nobody-s-radar-anywhere-terrorist-escaped-australian-authorities-20190316-p514rw.html

[38] https://www.radionz.co.nz/news/political/385173/no-mention-of-right-wing-extremist-threats-in-10-years-of-gcsb-and-sis-public-docs

[39] https://www.police.govt.nz/advice/personal-community/counterterrorism/designated-entities/lists-associated-with-resolution-1373

[40] https://en.wikipedia.org/wiki/Terrorism_Suppression_Act_2002

[41] https://www.vox.com/world/2017/10/2/16396612/las-vegas-mass-shooting-terrorism-islam

[42] https://overland.org.au/2019/03/today-we-mourn-tomorrow-we-organise/

[43] https://en.wikipedia.org/wiki/2007_New_Zealand_police_raids

[44] https://www.webcitation.org/5Skemn9eI?url=http://www.stuff.co.nz/4243621a10.html

[45] https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=12204491

[46] http://www.scoop.co.nz/stories/HL0411/S00144.htm

[47] https://www.theage.com.au/world/jewish-graves-vandalised-in-nz-20040807-gdyeuy.html

[48] http://www.scoop.co.nz/stories/HL0408/S00249.htm

[49] https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=11925795

[50] https://fightback.org.nz/2018/11/01/new-zealand-first-and-the-global-far-right/

[51] https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=10343503

[52] https://www.newshub.co.nz/home/politics/2018/10/opinion-whistling-on-migration-yet-leaving-migration-high-what-s-winston-peters-playing-at.html

[53] https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=11870566

[54] https://www.nzherald.co.nz/business/news/article.cfm?c_id=3&objectid=11841890

[55] https://www.stuff.co.nz/business/money/70155168/null

[56] https://www.newshub.co.nz/home/election/2017/10/golriz-ghahraman-nz-s-first-refugee-mp-in-parliament.html

[57] https://www.radionz.co.nz/news/political/315879/greens-would-cap-migration-at-1-percent-of-population

[58] https://fightback.org.nz/2016/10/22/green-vomit-and-statistical-nonsense-the-lies-you-hear-about-immigration-and-the-auckland-housing-crisis/

[59] https://www.newshub.co.nz/home/politics/2017/07/james-shaw-sorry-after-immigration-policy-slammed-as-racist.html

[60] https://fightback.org.nz/2017/10/20/racial-populism-and-the-2017-new-zealand-general-election/

[61] https://vimeo.com/324771849

 

Event: Syria Speaks

syria peaceful revolution

NOTE: This event was delayed due to the Christchurch shooting.

March 15th is the anniversary of the Syrian revolution.

Hear Syrians in New Zealand speak against the uprising about the Assad government, the violence that has followed, the role of foreign governments in the conflict, and what New Zealanders can do to help. An informational meeting supported by Organise Aotearoa (views of speakers do not necessarily represent OA).

Speakers:
ALI AKIL came from Syria as a teenager and has lived here for two decades. His father was an activist against the Assad regime who was imprisoned, tortured and narrowly escaped execution. Ali was the founder of Syrian Solidarity NZ, which was established in 2011 in response to the dignity uprising in Syria.
(others TBA)

6pm, Friday March 15th
The Peace Place, 22 Emily Place, Auckland, New Zealand
[Facebook event]

Syrian revolution pamphlet successfully crowdfunded

free syria

Fightback are pleased to announce we have successfully met our goal of raising $1,000 for our upcoming pamphlet Syria: Revolution and Counter-Revolution. The pamphlet will be published in both electronic and printed forms, and in English and Arabic.

In Syria today, Assad and his lackeys are flattening entire neighbourhoods, so this little collection of writing seems like a small contribution in terms of solidarity.

However, ugly lies about Syria have become a commonplace, infecting even the left which claims to be a bastion of solidarity. We therefore consider it important to tell the truth about Syria, as an absolute minimum commitment of anyone who believes in democracy and self-determination.

The pamphlet will feature five articles, including reviews of the books The Impossible Revolution and Burning Country, and an interview with Syrian Australian artist Miream Salameh (alongside featuring Salameh’s artwork).

The campaign closes on March 14th, so there is still time if you’d like to contribute and receive a copy.

Funds raised will go directly to production and distribution costs, including translation. Sincere thanks to all who have pledged.

Click here here for PledgeMe campaign

Germany: The far right, conservative leftism and how to get rid of that shit

la gauche

Top: Die Linke’s Sahra Wagenknecht, text translates to ‘left-wing anti-immigration.’ Bottom: German antifascist flag.

By JoJo, a Fightback correspondent based in Germany.

This article will be published on Fightback’s upcoming magazine on International Perspectives. To subscribe, please click here.

In this piece, I attempt to analyze some strategies against the rise of the far right in Germany, including conservative leftism. I will argue that in order to push back fascism as well as conservative leftism, we will need to develop a new progressive leftist narrative that not only connects current struggles but also explores ways to overcome capitalism and what a post-capitalist society might look like. I’m using examples from the German context as it is the one best known to me but since developments are similar elsewhere, I hope folks might find this piece helpful.

In Germany, like elsewhere, we have seen a normalization of the far right over the last couple of years. In Fightback’s magazine on “Migrant and Refugee rights” from June 2017 I wrote about the rise of the AfD, the “Alternative for Germany”, Germany’s far right party1. Things haven’t changed a lot since then, the AfD now has seats in all regional parliaments as well as the national parliament and is scoring around 12-15% in polls nation-wide and over 20% in East Germany. This is still accompanied with far right mobilizations on the streets, most notably last August in Chemnitz (a town in East Germany) where Neo-Nazis and other far right activists exploited the killing of a 35-year old man for their racist agenda because of the suspect’s refugee status, leading to large racist demonstrations and riots.

The Left was not able to stop this development, despite some successful antifascist mobilizations. Until last year, confronting the AfD was mainly the job of the radical leftist activist milieu alone, other forces did seldomly show up or organize counter-protests. But Chemnitz among some other factors seems to have changed that: In October, a demonstration under the motto Unteilbar (“undividable”) mobilized almost a quarter million people in Berlin. It was mainly targeted against the AfD, but also made a clear point that the social question and the cause for open borders are not to be played out against each other. Trade unionists, migrants, queers and feminists marched together as they saw their interests connected to each other. In addition, demonstrations of Seebrücke (“sea bridge”), demanding the decriminalization of NGOs who rescue refugees in the Mediterranean, also brought surprisingly high numbers of people to the streets.

Other progressive social movements have been growing as well: The climate movement is becoming bigger and more successful, mainly around the struggle to save Hambach forest which is being cut down to make place for an open cast lignite mine, but also with the school students’ “Fridays for Future” protests. There can also be seen a rise in feminist organizing, leading up to a women’s and queers’ strike on March 8 (international women’s day).

Also, within the Left, there are some interesting debates going on around “new class politics”2. Those who argue for “new class politics” want the Left to return their focus to class issues, to organize and push forward class struggles, but without just repeating “old” class politics. Instead, the Left should take into account today’s composition of the working class and see feminist and anti-racist issues connected to the class struggle.

These developments, in theory as well as in praxis, signal a shift from mere antifascist counter-activism towards more actively pushing forward an own agenda, an own narrative of solidarity. It will be crucial to develop class struggles and connect them with feminist and anti-racist issues, since the far right attempts to play out the white (and mostly male) working class against migrants and other minorities. Even though the AfD is a cross-class project and has indeed a quite neoliberal program, it seems to be attractive for white male low-income workers who over-proportionally vote for them. This has of course a lot to do with their attempt to save white and male privilege, but is also connected to their class position. Without a visible and believable left anti-capitalist narrative, a far right populist program gives people the opportunity to express their diffuse anger which is rooted in their miserable situation and exploitation, but is then being redirected against migrants and “corrupt elites”. Of course, determined AfD supporters will not be convinced by left wing ideas and the connection of class struggle with feminism and anti-racism. “New class politics” is rather a strategy that aims to make a left narrative visible on the long term, so that this anger can be rationalized and directed towards the proper goal, before it is even redirected by far right populism.

However, the debates about how to react to the rise of the far right does not lead everyone on the Left to take a stance of borderless solidarity with all oppressed and exploited people (which is basically what “new class politics” and the social movements briefly described above have in common). Just like in the Anglosphere and in other countries as well, some on the Left think that they can win back right-wing voters by compromising their stance on migration issues and focusing primarily on the “white working class” (to be more precise, they sometimes do not even focus on the “white working class”, but abandon class analysis all together for a mere populism of positioning “the people” against “the elites”). The most prominent figure of this development in Germany is Sahra Wagenknecht, parliamentary leader of the party Die Linke (“the Left”). Over the last couple of years, Wagenknecht repeatedly draw attention with anti-refugee remarks. In October 2016, she even took part in a double interview with AfD-leader Frauke Petry in which she agreed with her on some points. Her positions are heavily debated within Die Linke, however the party still doesn’t throw her off her chair, probably because they are afraid to lose votes, as Wagenknecht is currently the party’s most notable and charismatic politician.

Last year, Sahra Wagenknecht launched the self-acclaimed movement Aufstehen (“Stand Up”) together with other politicians mostly from Die Linke, but also from the Social Democrats and the Greens3. Aufstehen claims to be a collective movement of the Left, bringing together members of different parties and non-party members. It is inspired by La France Insoumise, a similar movement in France launched by left-wing nationalist Jean-Luc Mélenchon, and the Momentum platform for Jeremy Corbyn in the UK. Aufstehen has so far not been particularly active in any protests, but has already around 167,000 members (as of December 2018). It is a perfect example of conservative leftism, defined by Fightback’s Daphne Lawless as “a reactionary, undialectical opposition to various aspects of neoliberalism” which “essentially consists in trying to apply yesterday’s solutions to today’s problems”4. With Aufstehen this means trying to bring back the social welfare state of the post-war years, while ignoring that this kind of social welfare state could only exist in this certain historical moment, with a Fordist production model and the system competition with the Eastern block. It could also only exist in the framework of the nation state, was based on the exploitation of the Global South, and was also deeply connected with traditional gender and family norms. It is thus only consistent that Wagenknecht and Aufstehen are mostly ignoring gender, sexuality, race and migration issues if they are not openly opposing these emancipatory struggles. Aufstehen did not take part in the big Unteilbar-demonstration and Wagenknecht said this was due to Unteilbar’s position in favor of open borders. However, some local branches took part in the march nevertheless and criticized Wagenknecht for her announcement which they had no say in, since Aufstehen so far still does not have a democratic decisionmaking process. So it would be false to accuse all Aufstehen members of red-brown politics, as some on the antifascist Left do. Instead, it might be interesting to examine why it is so successful in gaining members.

Aufstehen does professional social media work that addresses issues of social inequality in a relatable and understandable way, often with personal examples of Aufstehen supporters and offers easy ways to get organized, online as well as in many local groups. This is a level of accessibility often lacking within the radical Left. It is also not a big surprise that in lack of a progressive anti-capitalist alternative, the answer of many people who are discontent with neo-liberalism is to return to some way of social welfare state, especially if they still grew up in such a welfare state.

So I would argue that even though it is necessary to critique conservative leftism, the best way to overcome it is to actually offer a progressive alternative to it.

What could such an alternative look like? As a Marxist, the answer is of course that I do not want some kind of more “social” capitalism, but that capitalism should be abolished. However, this cannot stay a mere slogan. Instead, we need to think about what capitalism is and what can replace it. The traditional Marxist models of state socialism has certainly failed and cannot be repeated (that attempt would be just another kind of conservative leftism). To develop new strategies of overcoming capitalism it is helpful to look at the critiques of “actually existing socialism” made by ultra-left currents such as the Communization or the Value-Critizism current5. According to them, traditional Marxists’ fault was and is to reduce Marx’s theory of capital to class struggle. The goal thus became for the proletariat to take over state power from the bourgeoisie leading to a nationalization of value production, to state capitalism, instead of the abolition of capital. Instead of reducing Marxism to a question of power relations between two classes, the ultra-leftists developed a fundamental critique of the basic categories of capitalism such as commodity, value, work, money, capital and state. In a capitalist society, these appear fetishized (a concept developed by Marx in the first chapter of Capital Vol. 1), which briefly means they seem to be natural, a-historical and thus unchangeable categories to the “common sense”, but are actually the product of specific social relations. Fetishism does not mean that the capitalist class somehow tricks the workers into thinking that these categories are unchangeable, but rather it is a process that happens “behind everyone’s back” and affects workers as well as capitalists. To abolish capitalism would then mean to abolish these basic categories, to establish a mode of production where things are not produced as commodities, where they are not exchanged and where therefore would be no money (or no equivalent such as “labour time vouchers” as in some traditional Marxist and anarchist models of economy). Instead, it would be the realization of Marx’ slogan “from each according to their ability, to each according to their need”.

In their recently published book “Kapitalismus aufheben”, Simon Sutterlütti and Stefan Meretz, both coming from a background of Value-Criticism as well as Critical Psychology, elaborate what such a society might look like6. They call it “commonism”, a play of words with “communism” and “commons”. Commons are resources that no-one owns, but that are available for everyone to use for free, often self-managed in a non-hierarchical way by those who are using it. They are a form of economy that exists beyond state or market. Commons exist already under capitalism, e.g. in form of open source software, and actually precede capitalism, as under feudalism, meadows and forests were often used as commons. The project of commonism would then be to extend these already existing commons and to replace private property with commons. The internet will probably play an important role here, not only because many forms of modern commons are being developed here, but also because it offers possibilities to manage the commons and to coordinate different commons-projects in a flat-hierarchical manner. This does however not replace the revolutionary expropriation of the resources that are now in private hands and need to be made common. In a commonist society, everyone would be able to feel safe since everyone’s needs would be fulfilled instead of the fulfillment of needs being dependent on market mechanisms, that always leave people behind, as in capitalism.

Capitalism produces misery and fear on a daily basis, especially since its fundamental crisis that’s been going on since 2008. It is no surprise that in a society based on competition and exclusion this leads to authoritarian reactions and people’s diffuse anger often being directed at scapegoats. So in order to tackle the rise of the far right, mere antifascist counter-activism, even though it is necessary, is not enough. Instead, the Left needs to push forward an own narrative of universal solidarity. The diverse social movements described above as well as the approach of “new class politics” are a starting point of that. However, they often lack a clear vision about how capitalism can be overcome and what can replace it. Without such a vision I think a discontent with the neoliberal status quo often tends to lead to conservative leftist reactions as it is much more satisfying to cling to a “better past” than to have no idea what we’re actually fighting for at all. I suggest that the concept of commons could be such a progressive vision, not only because they fulfill the communist promise “from each according to their ability, to each according to their need”, but also because they are prefigured already today and thus are not just some abstract idea, but something that people can already experience in some niches. In fact, social movements often tend to produce social dynamics of commoning, when people come together in solidarity, establish protest camps, share food and other resources according to people’s needs or squat buildings or squares and thus make them common.

To be able to win against the far right and against conservative leftism, we need social movements of universal solidarity and a progressive alternative to capitalism as offered by the concept of commons.

2Mostly within the undogmatic leftist monthly newspaper Analyse&Kritik, e.g. see here (unfortunately only in German): https://www.akweb.de/ak_s/ak627/18.htm

3https://aufstehen.de/ for those who understand German

5English texts by the German value-critizism journal Krisis are available here: http://www.krisis.org/navi/english/

6The book can be read online at commonism.us unfortunately again only in German

Crowdfunding campaign for Syria pamphlet launched

idlib-kafranbel-protest

“The people want the fall of the regime – الشعب يريد إسقاط النظام‎.”

Having emerged from the Tunisian revolution and the wider ‘Arab Spring’, this slogan played a role in setting off the Syrian revolution when a group of youths were ‘disappeared’ for grafitiing it in the city of Dara’a. Citizens from many faiths mobilised in the streets of Syria, calling for democratic reform, before Assad’s military repression set off the ongoing crisis we see today – the greatest refugee crisis in a generation.

However, misinformation about the Syrian revolution abounds. You don’t have to go far on the internet to find claims that the Syrian revolution was a CIA conspiracy from the start – a claim made by Chris Trotter on New Zealand’s most popular left blog.

As put in the book Burning Country: Syrians in Revolution and War, “the start of solidarity is correcting the narrative.” Fightback therefore seeks to help correct the narrative with a collection of articles on the Syrian revolution. The pamphlet will contain five articles by Fightback members, including two book reviews, an interview with a resettled Syrian Australian, and other analysis.

Rather than making grand uninformed claims about the war, this material seeks to engage with work by Syrian revolutionaries, and encourage wider engagement.

The pamphlet will be published in both English and Arabic, and in both electronic and printed forms.

Funds will go towards design, printing, mailout, and translation of articles.

كتيب حول سوريا: الثورة والثورة المضادة باللغة الإنجليزية والعربية

إن شعار الشعب يريد إسقاط النظام“. بعد أن خرج من الثورة التونسية و وبشكل اوسع من الربيع العربي، لعب دوراً في إنطلاقة الثورة السورية وذلك عندما تم اعتقال مجموعة من الشبان بسبب كتابة هذا الشعار على جدران مدينة درعا. احتشد المواطنون من مختلف الأديان في شوارع سوريا ، داعين إلى الإصلاح الديمقراطي ، قبل أن يؤدي القمع العسكري للأسد إلى الأزمة الحالية التي نشهدها اليوم وهي أكبر أزمة لاجئين لهذا الجيل.

إن المعلومات الخاطئة حول الثورة السورية هي معلومات زاخرة، وليس علينا الذهاب بعيدا على الانترنت للعثور على مزاعم بأن الثورة السورية هي مؤامرة من قبل سي آي إي وكالة الاستخبارات المركزية الأميركية” – وهو ادعاء قدمه مارتين برادبري ، مدون اليسارالأكثر شعبية في نيوزيلندا.

وكما ورد في كتاب الأرض المحروقة: سوريا في الثورة والحربيبدأ التضامن في تصحيح السرد ومنظمة فايت باك دافعتسعى للمساعدة في ذلك من خلال طرح كتيب لمجموعة من المقالات حول الثورة السورية.

يحتوي هذا الكتيب على خمس مقالات من أعضاء حزب فايت باك دافع، تتضمن هذه المقالات مراجعة لكتابين ومقابلة مع سورية استرالية تم توطينها وتحليلات أخرى. فبدلا من تقديم ادعاءات كبيرة غير معلنة عن الحرب، تسعى هذه المادة الى الانخراط في العمل مع الثوريين السوريين وتشجيع المشاركة على نطاق أوسع.

سيتم نشر الكتيب باللغتين الإنجليزية والعربية ، وفي كلتي النماذج الإلكترونية والمطبوعة.

سوف يستخدم المال من أجل التصميم والطباعة والبريد وترجمة المقالات.

Please click here to donate and promote

Why I no longer support #changethedate

Aboriginals communities stage a protest on Australia Day

This article is reprinted from the Aboriginal-led website IndigenousX. Please consider donating to their patreon.

This will also be reprinted in our upcoming magazine on theme of ‘International Perspectives.’ You can subscribe to our magazine here.

You want a day to celebrate Australia. I want an Australia that’s worth celebrating.

In the past I have supported the #changethedate campaign.

Until recently, when you searched ‘change the date’ on Google in Australia the first entry was even an article I wrote a few years back titled ‘Why we should change the date ofAustralia Day’.

It is still the most successful article on this website, by far.

I had hoped that there were enough Australians who would agree that celebrating Invasion is a pretty shit thing to do, and that changing the date could provide a catalyst for creating a country worthy of celebration. However, after seeing the rise of the #changethedate campaign I have come to the opinion that there are too many people who seem to think that the problem with Australia Day rests solely on the day we celebrate it, not with what we are celebrating.

I don’t really feel that Australia, where we sit right now, is worth celebrating.

Not just the actions of 230 years ago, or a century ago, or 50 or even 15 years ago that are problematic.

It is those things that exist today that are so problematic that I couldn’t in good faith celebrate our nation as a whole. A lot of that is tied up in our denial of history and our collective refusal to make any meaningful steps to reconcile it, but it extends beyond that too.

A simple observation would be to point out that there are only two events where we can be guaranteed to see white people wearing flag capes – on Australia Day and at neo-Nazi rallies.

Moving an overly politicised and problematic day to another date won’t change that.

A country that is content with Indigenous incarceration rates sometimes going up to as high as 100% in individual prisons, even though we represent 3% of the population, is not one I really want to celebrate anyway, regardless of what date it is on.

Especially not when you look at those incarcerated often dealing with issues of FASD, severe hearing loss, intergenerational trauma, or abuse at the hands of the state.

Many people whose only real crime is being poor; poor in a country made wealthy of the backs of Indigenous peoples’ dispossession, exploitation and exclusion from the opportunities created within colony.

A country that refuses to ever hold authorities to account for the deaths of Indigenous people in custody is one that does not deserve a party.

And that’s just scratching the surface of issues to do with incarceration. There are countless other issues in countless other areas across the colony in health, education, media, housing… you name it.

We have people homeless on their homelands while billions have been ripped out of those same lands through mining.

We have communities whose water is poisoned.

People who are routinely punished for not applying for jobs that don’t exist.

We have people whose languages were stolen from their parents and grandparents and today we act like teaching people their languages in school would somehow be doing them a disservice.

We have corporates who we applaud for hiring Indigenous people even if the government has to pay them to do it.

We acknowledge the traditional owners at events, but we don’t acknowledge what happened to change them from ‘owners’ to ‘traditional owners’.

How many of us even know what happened right under our feet to make that change? In detail. Do you know the names? Do you know the sacred sites and the massacre sites?

How can we acknowledge what we don’t even know?

That is not to say that there aren’t amazing and beautiful people, places and actions all across Australia that are worthy of celebration, but most of those things for me exist in spite of the colonial project, not because of it.

We have wonderful slogans of a fair go for all, or of being a lucky country. For years we have had politicians ignore racism by calling Australia ‘the most successful multicultural country on earth’, but now that they are trying to move away from the spirit of multiculturalism to a more open admittance that the Australian-ness of any non-white migrant is always conditional, and that their citizenship can and will be withdrawn at a minute’s notice. In this environment even the lie of being multicultural has needed to be downgraded to ‘the most successful migrant nation’.

These are the lies Australia tells itself, not to aspire to a greater future, but to deny our past and our present. This is why we changed the International Day of the Elimination of Racial Discrimination and made it Harmony Day instead. Not because we had eliminated racial discrimination, but because we wanted to pretend that it doesn’t exist.

This is what Australia does with its symbolic gestures. It uses them to pretend that no further changes are required.

And that is why I cannot in good conscience support #changethedate anymore. If public pressure for changing the date grows to sufficient level I don’t doubt that the major parties would do a 180 to support it. But because it would be a responsive vote grab rather than reflecting any sincerely belief or aspirations for a better country, they would continue to dismiss and undermine Indigenous aspirations and to avoid the tough questions of Indigenous sovereignty and self-determination.

So, change the country first, and then we can talk about a date.

Show me a country with a Treaty or Treaties that are robust. A country with meaningful Indigenous representation in decision making that affects us, at the local and the national level.

Show a me a country where the greatest areas for Indigenous representation aren’t in prisons, child removal, and suicide.

Show me a country that acknowledges not just its white supremacist origins, but it’s current state. A country that fights to eradicate racism and understands that we must be eternally vigilant against its resurgence once it is removed.

Show me a country that I can be proud of, that I can teach my children to be proud of, where they can grow up confident in the knowledge that this country doesn’t see their very existence as a problem to be solved, and then I will talk about what could be a good date in the calendar year to throw a party for how awesome the country is. Because right now, I just don’t see a country worth celebrating, and I’m not willing to change the date in the hopes that it might come next year, or the year after that.

Every year more and media orgs at large plays #changethedate for clicks and sensationalism rather than to highlight issues or foster dialogue. Political parties pounce on it with such breathtaking hypocrisy that in the same breath they talk about being a free country and in the next about forcing local councils to hold celebrations and about dress codes for citizenship ceremonies. They hide behind a faux support of migrants to mask their support for white nationalism.

And for the record, the 26th of January will always remain Invasion Day, and Survival Day, and a Day of Mourning, because #LestWeForget.

Hopefully though, one day, Australia might become a country that I could celebrate, but only if we name the changes that need to occur, and we work towards achieving them. Changing the date is one of the final steps one that list, not one of the first.

But even then, the goal should not be so that we can ‘reconcile’, or that we can all have a party together some day on a given date. It needs to be less about appeasing white guilt and more about supporting Indigenous empowerment.

The goal is a country that does not treat Indigenous people as a threat but instead recognises and respects the unique status of Indigenous peoples in Australia, and strives to weave that in to the national identity, decision making processes, and day to day life of the colony – even where that means some Indigenous people choose to withdraw from the communities and institutions that have so long rejected and disenfranchised us and create our own instead.

Luke Pearson is the founder of IndigenousX.