The year 2024 saw a surge in right-wing rhetoric in Aotearoa, fueled by a potent blend of anti-Jacinda Ardern sentiment and a growing sense of colonizer grievance
David Seymour, leader of the ACT Party, has become a vocal critic of what he calls “woke madness,” a term he uses to denounce progressive social policies and cultural changes that he views as overly politically correct or focused on identity politics. He’s even gone so far as to label certain foods, like sushi and quinoa, as “woke,” demonstrating his disdain for what he perceives as excessive focus on inclusivity and diversity. Seymour argues that these measures distract from more pressing issues and lead to inefficiencies in government policies.
Aotearoa’s history is deeply intertwined with settler colonialism, where British settlers arrived and established a new society on land already inhabited by Māori. This process involved dispossession, violence, and the suppression of Māori culture and governance, leaving a legacy that continues to shape contemporary politics and social issues. One manifestation of this legacy is “colonizer grievance,” a sentiment among some Pākehā (New Zealanders of European descent) that they have been unfairly disadvantaged by policies aimed at addressing historical injustices against Māori. This sentiment often manifests in claims that Māori are receiving preferential treatment, that their cultural rights are being prioritized over those of Pākehā, and that the Treaty of Waitangi, Aotearoa’s founding document, is being used to unfairly disadvantage Pākehā.
David Seymour, leader of the ACT Party, has been accused of weaponizing “colonizer grievance” in his political rhetoric, leveraging the anxieties of those who feel threatened by discussions of colonization and its impact on Māori. This is evident in his stance on the Treaty Principles Bill, which seeks to remove references to the Treaty of Waitangi from legislation. Seymour argues that viewing the Treaty as a partnership creates division and inequality, suggesting that all citizens should be treated equally under the law. Critics argue that this perspective ignores the historical and ongoing injustices faced by Māori and undermines efforts to address these issues.
Seymour, a self-proclaimed champion of free speech, has criticized what he views as double standards in discussions of racism and colonization. He condemned the Media Council’s decision to dismiss complaints about Tusiata Avia’s poem “The Savage Coloniser,” claiming it incited violence against white people. By framing these issues as examples of reverse racism or unfair treatment of British New Zealanders, Seymour appeals to those who feel marginalized by contemporary discussions of colonization and social justice.
Julian Batchelor’s “Stop Co-Governance” campaign has ignited a firestorm of debate in Aotearoa, pitting those who advocate for a more equitable future against those who believe co-governance arrangements undermine democratic principles. Batchelor’s campaign, which seeks to prevent shared decision-making structures between Māori and the New Zealand government, rests on the argument that such arrangements unfairly privilege Māori based on ethnicity, creating division and undermining the principle of equality for all. He contends that all New Zealanders should be treated equally under the law, with no preferential treatment for any group. However, Batchelor’s argument ignores the foundational principle of Aotearoa’s democracy: the Treaty of Waitangi, which enshrined the Māori concept of “Rangatiratanga” – encompassing chieftainship, leadership, authority, sovereignty, and self-determination. Rangatiratanga embodies the inherent rights and responsibilities of Māori as the tangata whenua (people of the land) of Aotearoa, going beyond simply meaning “chieftaincy” and acknowledging their inherent right to govern themselves.
Newstalk ZB and The Platform, two prominent media outlets in New Zealand, have been accused of appealing to a “colonizer grievance” mentality, catering to audiences who feel threatened by discussions of colonization and its impact on Māori. This is exemplified by Sean Plunket, a prominent figure on these platforms, who frequently criticizes co-governance and other initiatives aimed at addressing historical injustices faced by Māori. Plunket provides a platform for voices that challenge the legitimacy of these efforts, framing them as divisive or unfair to non-Māori. This approach resonates with audiences who feel that their own rights and cultural identity are being undermined by progressive social changes. By focusing on these narratives, Plunket reinforces a sense of victimhood among his listeners, positioning himself as a defender of traditional values and equality against what he portrays as ideological overreach. This strategy not only attracts a specific listener base but also fuels ongoing debates about New Zealand’s colonial history and the path towards reconciliation and equity. Just as conservatives have weaponized terms like “political correctness,” “family values,” and “defending democracy” to stifle progress towards equality, they’ve now successfully recast “wokeness” as a pejorative, equating it with the downfall of everything good and white about Aotearoa.
The vitriol directed at Jacinda Ardern has been intense and pervasive, exceeding normal political discourse. Online abuse has targeted her appearance, perceived lack of experience, and communication skills, often using misogynistic language and violent threats. Public protests have featured hateful rhetoric, comparing her government to the Nazis, and conspiracy theories have portrayed her as a tyrant. Social media has seen her infantilized and her perceived femininity used to discredit her leadership. This vitriol is fueled by traditionalist views about leadership and gender roles, anger over COVID-19 policies, anti-vaccine sentiment, and deep-rooted misogyny. While not representative of all New Zealanders, this vitriol has had a negative impact on both Ardern and the country as a whole.
At Waitangi 2024, Hone Harawira delivered a fiery speech, vehemently criticizing the government’s Treaty Principles Bill, which aims to remove references to the Treaty of Waitangi from legislation. He described the bill as a direct attack on Māori rights and sovereignty, calling it “shitty” and predicting its failure. Harawira emphasized the Treaty’s vital role as a foundational document for New Zealand and reiterated his unwavering commitment to fighting for Māori rights and recognition. His speech was met with enthusiastic cheers and support from the crowd, highlighting the ongoing tensions and debates surrounding the Treaty and Māori sovereignty in Aotearoa.
This manufactured “woke war” is a dangerous distraction from the real challenges facing Aotearoa, fueled by those who feel threatened by social justice movements, could have devastating consequences, undermining the nation’s progress towards a more inclusive and equitable society. This divisive rhetoric pits those who champion social justice against those who oppose it, fracturing communities and silencing dissent. It could lead to a rollback of progress on racial equality, gender equity, and LGBTQ+ rights, while ignoring systemic issues that perpetuate harmful inequalities. Furthermore, it could undermine the Treaty of Waitangi, weakening Māori rights and suppressing Te Reo Māori, ultimately damaging Aotearoa’s international reputation as a tolerant and progressive nation. Instead of engaging in this harmful rhetoric, Aotearoa should focus on building a more inclusive and equitable society where all citizens feel valued and respected.
