At least Twitter works. Google, as usual, doesn’t.
I had a check to see how Lucire was performing in a Google search yesterday and noticed there was a Wikipedia box to the right, and a message saying that if it was about us, I could ‘claim’ the box. I clicked on the link, and as Google knows my email address is associated with Lucire through its search console, it verified me. ‘Congratulations, you’ve been verified’, according to the Google website, and I could ‘Add or change info’, with a ‘Review info’ box that I could click on.
Actually, it’s just a coloured rectangle. Clicking on it does nothing.
Maybe it’s my privacy settings, so I used my fresh, unblocked, Google-can-plant-what-it-likes Chromium browser. I log in as me on Google. And here’s what I get.
Another variant is the below:
âThis account doesn’t have permission to publish on Google Search.’ Um, it does. You just told me I did.
The box remains claimed but there’s not a damned thing I can do.
Long-time readers will remember my pointing out many years ago how the Google Dashboard isn’t accurate, especially when it comes to arithmetic. Nothing has changed.
Google says I have one task. Well, I can’t, since I’ve never used it. Click through: I have none, and Google returns a ‘Get started’ page. Google says I have two albums. Again, impossible. Click through: I have none. It says I belong to one group. Click through: zero. I’m honestly astonished at how bad they are. If you can’t do maths, you probably shouldn’t be working with computers.
Finally, I see Facebook has forced a lot of people to change to its new template. I actually don’t care what the UI looks like, as I’m not there sufficiently to care. And I bet that if you were Māori, you’d want to have the old template back, since you can’t type macronized vowels. The macron just winds up on the baseline on any Chromium browser.
One friend tried to replicate this on Windows and couldn’t, so this might not be a universal issue.
The font being called by the stylesheet is Segoe UI Historic. I have it installed, and it’s not something I’ve ever edited. I will point that that, according to Character Map, no macronized vowels are visible in the relevant Unicode range, though I haven’t opened it in Fontlab to confirm. If the browser has to substitute, that’s fine. But what font (indeed, which of the Segoe fonts) has macrons on the baseline? It appears to be Microsoft’s Segoe, so if it’s not a Facebook linked font (the code inspector suggests it isn’t), then we can point the finger at Microsoft for a buggy font on a standard Windows 10 computer. Either way, someone in a Big Tech outfit goofed.
I had bookmarked this on my cellphone but because it’s my cellphone, it takes a long time to get it on this blog. I have to remember to grab the phone, then look up the post. But it’s your regular reminder that Facebook usually does nothing, despite saying it actively takes down hateful content. As I noted on The Panel in late August, eight copies (I believe in part) of the Christchurch massacre still exited on the platform as of March 15, 2020. The lies are laid bare once more.
Two people murdered by a white supremacist called to arms by a Facebook post Facebook refused to take down is an âoperational mistakeâ.
Genocide. Subverted elections. Holocaust denial. A live-streamed massacre. What evidence do we need? https://t.co/qRaPgV1OeX
As a company, they also take their sweet time in removing bots. Here’s Instagram in a message to me on August 27 (it’s not the only 2018 report they responded to that week):
Now that Aotearoa New Zealand has lifted our COVID-19 restrictions after getting rid of the virus on our shores, other than keeping our border closed, I Tweeted:
Last time I felt this much part of a national team was when celebrities sang ‘Sailing Away’ to the tune of ‘Pokarekare Ana’. #COVID19
and between Cachalot on Twitter and I, we actually wound up with a variation of the song (incidentally, he was first with the chorus, showing that great minds think alike).
Here we come, weâre isolating Here we come, weâre on our way In a team thatâs called New Zealand Weâre together, thatâs our way.
Then back to the refrain.
Out of respect to the language in which the song was composed, te reo MÄori, here are the original, poignant lyrics. It’s a beautiful, heart-wrenching song. There’s a further explanation to it here.
PĆkarekare ana,
ngÄ wai o Waiapu
Whiti atu koe hine,
marino ana e.
Refrain
E hine e,
hoki mai ra.
Ka mate ahau
I te aroha e.
Tuhituhi taku reta,
tuku atu taku rīngi,
Kia kite tĆ iwi
raru raru ana e.
Refrain
Whati whati taku pene
ka pau aku pepa
Ko taku aroha
mau tonu ana e.
Refrain
E kore te aroha
e maroke i te rÄ
MÄkĆ«kĆ« tonu i
aku roimata e.
Looking back over the years
And whatever else that appears,
I remember I cried when my mother died
Never wishing to hide the tears.
And at fifty-nine years old,
My father, God rest his soul,
Couldnât understand why the only lass
He had ever loved had been taken,
Leaving him to start
With a heart so badly broken
Despite encouragement from me,
No words were ever spoken.
And when he passed away,
I cried and cried all day.
Alone again, naturally.
Considering Gilbert OâSullivan was 21 when he wrote âAlone Againâ, itâs a remarkably mature lyric, particularly as he didnât know his father well, and his mother was alive when the song was penned.
But it is my current earworm and with a slight change in the words, it reflects my mood.
Of course Iâm not âaloneâ: I have a partner and a network of friends, but there is an element of loneliness as part of the immigrant experience that hardly anyone talks about.
When you emigrate to parts unknown with your parents, and you donât have a say in it, you arguably have a different perspective on your new home country than someone who perhaps chose to go there, and you certainly have a different perspective to someone born and bred there.
Iâve never blogged the full story though most of my friends know it.
There is a photo somewhere of my family as I knew it at age two or so: my parents, my maternal grandmother, and me. At that age, I knew there were other family membersâpaternal grandparents, aunts, uncles, cousinsâbut this was my immediate definition of family, and I held on to that for a long time. Certainly it was my definition during my formative years.
I came with my parents and not my grandmother, landing here three days shy of my fourth birthday.
When my grandmother arrived in March 1978 under the family reunion policy, my mother and I being her only living descendants, I felt âthe familyâ was complete again.
Immigrants will probably tell you, more so if they are not of the majority race, that they have a sense that they need to face life in this new country together. That most of the people around you wonât be able to share the experience youâre having, because youâre making sense of it through a different lens. We spoke Cantonese at home, and we will have talked about the odd customs of the people here, from the stupidity of the colloquialism bring a plate to my parents needing to fight for the Wellington Hospital Board to give my mother her correct pay (something which ultimately required the intervention of former mayor Frank Kitts). Most of your peers wouldnât know what it was like for a white person to tell your Mum and yourself to go back to where you came from. Or to be denied service at what is now Countdown on account of your race.
Repeated experiences like that give you a sense of âthe family versus the worldâ. Happy ones naturally outnumber negative onesâby and large, New Zealanders are a tolerant, embracing peopleâbut itâs probably natural for humans to build up some sort of defence, a thicker skin to cope with a few of the added complications that the majority donât have to think twice about. Itâs why some of us will jump to âracismâ as an explanation for an injustice even when the motives may not be that at all. Itâs only come from experience and reinforcement, certainly at a time when overt racism was more commonplace in Aotearoa, and more subtle forms were at play (as they still are with decreasing frequency; hello, Dominion Post).
As the familyâs numbers dwindled, it impacts you. It certainly impacted my father in 1994, in the way OâSullivanâs song says, and as âthe last man standingâ there is a sense of being alone. Never mind that my father had aphasia in his last years and couldnât respond intelligibly when I spoke to him: the fact he could hear me and acknowledge me was of great comfort. He understood the context. And frankly, precious few others do.
Other than aunts, uncles and cousins, the only time I really get to use Cantonese now is at shops where Cantonese speakers serve me. The notion of an âAsianâ invasion where youâre walking the streets not knowing whatâs being spoken (Iâm looking at you, Winston) is rot. You feel the loss of identity as well as your family because identity is relative: while you have a soul, a deeper purpose, that is arguably more absolute, you answer who you are in relation to those around you. I am proud of my heritage, my culture, my whakapapa. They identify me to the rest of you. Each of you holds a different impression, part of the full picture, just as in branding. The last person who understood part of my identity, the one relative to my immediate family who came with me to this new land, is now gone, and that cannot be reclaimed.
Therefore, this isnât solely about the passing of an elderly man and the natural cycle of life. This is about how a little bit of you goes as well. Wisdom tells you that you form another part of your identityâsay how I relate to my partner, for instanceâand in time you rebuild who you are and how you face the world. However, that takes time, and OâSullivan might be an earworm for a little while longer.
I know Wikipedia is full of fiction, so what’s one more?
I know, you’re thinking: why don’t you stop moaning and go and fix it if it’s such a big deal?
First up, for once I actually did try, as I thought the deletion of a sentence would be easy enough. But the site (or maybe my own settings) blocks me from editing, so that’s that.
Secondly, it reinforces this blog post.
This one sentence was presumably written by a New Zealander, and one who knows very little, though they have more editing privileges than me.
Like the 12-year-old ‘Ford CE14 platform’ piece that only got corrected after I posted on Drivetribe, I have to ask: what possesses someone to invent fiction and to be so sure of themselves that they can commit it to an encyclopĂŠdia? (Incidentally, subsequent Wikipedians have reintroduced all the errors back on to the Ford page since editor Nick’s 2017 effort to correct itâyou simply cannot cure Wikipedia of stupid.)
I know we aren’t being set very good examples by American politicians (on both sides) and by British ones these days, but surely individual citizens have some sort of integrity when they go online to tell us how great they are?
For the record, the Familia nameplate was never used here in the last generation for a new carâyou only see it on Japanese imports. Secondly, the three-door BH shape was only ever sold here as a Ford Laser, never a MazdaâFamilia, 323 or otherwise.
“Post-truth” is nothing new: it’s been the way of Wikipedia for well over a decade. It was all foreshadowed online.
It still begs the question why I don’t see such callous edits on the German or Japanese editions of that website.
Usually, all our publications use Hartâs Rules. Itâs well understood, enough compositors know it, and itâs a credible enough style guide for us to point at and use as a defence. There are some departures, which so far few have complained to me about.
1. Citation style. The OUP publishes The British Year Book of International Law, which doesnât follow Hartâs on citations; and we follow a version that can be found in older examples of the Year Book (you can tell it has to be an older one, for at some stage it was renamed The British Yearbook of International Law). It also happens to be the style I learned when I was starting out, from a book by Jost Hochuli, and I understand some use it on the Continent. Brexiteers will not approve.
2. Diphthongs. Man, I love diphthongs. How can you not? Typographically, these look great, and their abandonment, I believe, only came when typesetters using computers found it too hard. Todayâs computers make it easy again, so I see no reason to not have them present again. Hartâs is silent on ligatures, so Iâm quite happy to manĆuvre CĂŠsarâs minutiĂŠ.
3. I am not a fan of the American short scale, because at some point, the numbers are going to get ridiculously large and itâs going to be inconvenient to use it. Plus the Chinese language adopts long scales for names of numbers, so the British long scale makes more sense to my native culture. Ten to the power of nine is a thousand million or a milliard, not a billion, which traditionally (I believe till 1974, so within my lifetime) was ten to the power of twelve, or what the Americans call a trillion. So far our publications do not require massive numbers, so we still say three thousand million, but I suspect when we get into bigger figures, we may have to bring back milliard, which is still in the dictionary, albeit as a defunct term. On this, Jacob Rees-Mogg might be quite happy to agree as part of his mission to take the Commons back to the 19th century, before all this metric system nonsense, other than using milliard, which is just too French. Maybe when we get to citing American authorities, we may have to relent, and certainly in the Middle East, American English tends to be more greatly accepted.
4. Other than where requested, I go for the âroad signâ approach to citing place names: Milano over Milan, Lyon over Lyons. On this, Chris Patten and I disagree. When doing transliterations and romanizations, I would actually write Beijing because thatâs what a Beijinger would call their home town.
I probably wonât win the third one, as most of the two thousand million Anglophones disagree with me, and the ratio of one holdout versus a milliard plus arenât great odds.
My thanks to Sydney-based photographer Robert Catto for linking me to this one, especially near the festive season.
It is funnier than the one I took in Sweden many years ago, which in pun-land could be racist:
The sad thing is, at some point, the majority will not get the top joke.
I have a ringtone on my phone for SMSs, namely Derek Flint’s ringtone from In Like Flint.
If I mention In Like Flint, in my circles there’d be about one person every two years who’ll get what I mean.
Twenty years ago, everyone would have said, ‘Who’s Derek Flint? That’s Austin Powers’ ringtone!’
Today, some of my younger readers will ask, ‘Who’s Austin Powers?’
So far, only a tiny handful of people get my reference when I say, ‘Dear guards, Jeffrey can be taken off suicide watch. Signed, Epstein’s mother.’
No, what Epstein did to his victimsâchildrenâis no laughing matter.
However, I don’t think I’m alone in needing humour as an anchor for my sanity when the news is abhorrent.
As a child of the 1970s, I was exposed to this English word: new. Now, before you say that that isnât anything special, for some reason, in the â70s, there was an obsession with newness. It wasnât like the news (by this I mean the plural of new) of Amsterdam or Zealand, but an adjective that was adapted to really emphasize that you should pay attention and consume, consume, consume.
Perhaps the earliest exposure was a Tomica model I had: the Blue Whale Crown. The base plate and box read âToyota New Crownâ. Even as a child, I wondered: what happens to the old Crown models? And what happens to this Crown model when a new new Crown comes out? It didnât matter: Toyota wanted us to live in the present and bask in the newness, and back in the early 1970s, this Crown certainly looked like nothing that had come from Toyota prior, or since. It was almost saying, âYes, we know it looks weird, but hey, itâs ânewâ, so that means itâs good!â
The real car flopped (relatively speaking; they still shifted plenty given top Japanese managers still needed transportation), and it was the last generation of Crown to be sold in the US, but to me it remains iconic, even if it is garish. After a mere three years on sale, very short even by Japanese standards, its âNewâ successor emerged in 1974 with all the idiosyncrasies gone. Conservatism ruled in this segment, at least till fairly recently. The old toys hung round, still ânewâ, so even if your parents bought you one in 1975 or 1976, you could still relish the adjective.
It wasnât a case of Japlish. It was all over television as well. When we emigrated here, the Anglophone television introduced me to The New Dick Van Dyke Show. Never mind that I had never seen the old Dick van Dyke show at this point. This was the white-haired man doing the New Zealand Fire Service PSAs. Everyone knew him. And why was it The New? Because we needed to be told that despite the same network in its home country (CBS), Dick van Dyke wasnât playing Rob Petrie, but a new character altogether. Please donât take this as a continuation of the previous one.
Here are the News:The New Dick Van Dyke Show; The New Perry Mason; and The New Avengers.
Van Dyke, in his autobiography, recounts a fan coming up to him berating him for leaving Laura (Mary Tyler Mooreâs character from the earlier The Dick Van Dyke Show), so itâs not as though the qualifier worked; goodness knows how the same fan would have computed The Mary Tyler Moore Show, on the same night as The New Dick Van Dyke Show. Maybe that was proof that Rob had left Laura or vice versa and they were forging ahead with their separate lives. The New Dick Van Dyke Show wasnât alone. A couple of years later, there was The New Perry Mason (1973), starring Monte Markham in the title role (though no one ever called him âNewâ). The Fred Steiner theme was nowhere to be heard. Iâve seen a few of these, and they are pretty good in a 1970s sort of wayâwhich is to say more exterior filming and more flash cars (product placement was growing) on the back lot and on location. To make it more confusing, when Perry Mason returned in a bunch of TV movies in the 1980s, starting with Perry Mason Returns, it wasnât Markham, but original actor Raymond Burr once more. You see, it wasnât The New Perry Mason Returns. The New Perry Mason starred a different actor, so I can comprehend its Newness, and at least the presence of another actor underscored this. It didnât do that well, which is probably why hardly anyone remembers it. Probably more people remember Markham as the Seven Million Dollar Man. Iâm not kidding.
One that I do remember extremely well was The New Avengers, in 1976. Again, given when I was born, I had no exposure to The Avengers, but The New Avengers was a favourite of mine then, and I bought the DVDs when I saw them decades later. Unlike the other two series, this was a direct continuation, though it wasnât explained just how John Steed returned to Earth after Tara King blasted them both into space when they had their Endgame in 1969; but we do know they enjoyed Laurent Perrier champagne when they got back. Itâs a third definition of new as far as the TV shows were concerned, with the same motive: if you want to be seen as in, hip and groovy, come watch the new.
Perhaps more obscure were one-off TV movies: Halloween with the New Addams Family (1977), which had the same cast (grandmother aside, as actress Blossom Rock was ill), and where the new serves no useful purpose other than attempting to sell us on newness where there is none; and The New Maverick (1978), which sees the return of James Garner as Bret and Jack Kelly as Bart, though thereâs no sign of Roger Moore as Beau (presumably too busy being James Bond) and Robert Colbert as Brent, but it did introduce a first cousin once removed called Ben Maverick (Charles Frank). I imagine Ben is the new Maverick, and a short-lived TV series, Young Maverick, did appear afterwards.
No one really did much more New shows after thisâit seemed to be a 1970s phenomenon. With one exception: CI5: the New Professionals in the 1990s, an attempt to recapture the glory days of The Professionals but winding up more like episodes of Bugs. There, new sort of meant old, reminding us that some of the writing and directing was out of step with late 1990s’ audience expectations; and, with the greatest of respect, showed that certain parties were past their prime. By then, we had had seven episodes of Bodyguards, which perhaps showed how a modern-day Professionals might be. All that needed was to be âladdifiedâ for the FHM audience, at least in theory, and certainly, after 9-11, there may have been some scope for an élite, globally coordinated, anti-terrorist squad (which is what The New Professionals suggests the fictional CI5 unit morphed into, probably to accommodate its backers and the South African location filming in some episodes). But in 1998, there was less of an appetite for revival shows, especially when the top-rated series were ER and Friends, and the Americans were a year away from The Sopranos. Britain, meanwhile, was gripped with the tension of Who Wants to Be a Millionaire? and the FHM lads were more than catered for by Babes in the Wood.
PS., December 6: How could I forget this item of regular childhood viewing? From the US, in 1979.
I thought I could be archaic on a few thingsâI still use diphthongs in text in our publications (ĂŠsthetic, CĂŠsar), the trio of inst., ult. and prox. in written correspondence, and even fuel economy occasionally in mpg (Imperial) because I am useless at â/100 km and too few countries use km/â. However, even I had to cringe at Jacob Rees-Moggâs style guide as revealed by ITV. This has now been circulated to his House of Commons staff. It is not satire.
His first rule is âOrganisations are SINGULARâ. (No, this isn’t licence to write ‘Organisations is singular.’) I donât mind this as itâs one I adopt myself (admittedly inconsistently), but note the spelling of the first word. Itâs French. The correct spelling is organizations, and the switch to the French in the Anglosphere appears to have happened postwar. Go to English books that are old enough, and youâll find the z to be more commonplace. (Please donât comment that z is âAmericanâ before doing some research.)
His sixth rule is âDouble space after fullstopsâ. Now, the last word should be two words, but the rule itself has even been abandoned by the newspaper that Rees-Moggâs father edited for so many years. Most compositors in Britain abandoned large spaces at the start of the 20th century, by my reckoningâmy interpretation of the reading studies by Tinker et al is that the single space is sufficient, and web convention agrees. If we are to follow The Times in, say, 1969, we also need to insert spaces around certain other punctuation marks. If you find a copy from around that time, I can promise you it won’t be easy to read.
What is apparent to me is that the rules have been typed up, at least, by an amateur, which accounts for the poor spacing and inconsistent capitalization, and generally it shows a disregard for professional style guides (again, we return to The Times). Sometimes, the acorn does fall far from the tree.
I note that Imperial measurements are to be used again: none of this newfangled metric system nonsense. As I do some transactions in pounds sterling, I am going to refresh my memory on shillings, half-crowns and thruppenny bits in case currency decimalization is reversed. You never know, Johnson’s Britain may find the decimal system too Johnny Foreigner for its liking. ‘They cannot, and will not, change our sausage!’
Scott Milne and I had a little fun over ‘American English’ recently on Twitter (and hopefully US friends will see this in the humour in which it was intended). He wrote:
It's the 23rd of November. Black Friday's are the 13th. Unless I am missing some imported America bullshit, I call bullshit.
I responded that Americans like big numbers. It’s a big country, and everything must sound more impressive, even yuge. Therefore:
Rest of world: Audi 100
USA: Audi 5000
Rest of world: 2019 Range Rover Evoque
USA: 2020 Range Rover Evoque
âBlack Fridayâ
Western world: Friday 13th
USA: Friday 23rd (it was this year, anyway)
1,000,000,000
Originally in English: ‘one thousand million’
USA: ‘one billion’
1,000,000,000,000
Originally in English: ‘one billion’
USA: ‘one trillion’
I realize Americans mean something different when they say ‘Black Friday’ (and it doesn’t mean we need to adopt a change in definition, though judging by the last two we probably will), and I realize how their model years work (and they have nothing to do with calendar years).
Some visiting Australian friends have said that they are finding New Zealand politics as interesting as their own, although I donât think this was meant as a compliment.
Those of us in New Zealand had a few days of House of Cards-lite intrigue, in that it was stirred up by a conservative whip, in an attempt to take down his party leader. Except it was so much more condensed than the machinations of Francis Urquhart, and, if you were Chinese, Indian or Filipino, in the words of Taika Waititi, it was âracist AFâ.
Two of my Tweets garnered hundreds of likes each, which generally doesnât happen to me, but I am taking that as reinforcing something I truly believe: that most New Zealanders arenât racist, and that we despise injustices and treating someone differently because of their ethnicity.
Botany MP Jami-Lee Ross and opposition leader Simon Bridgesâ phone call, where the former stated that two Chinese MPs were worth more than two Indian ones, drew plenty of thoughts from both communities, where we felt we were treated as numbers, or a political funding source, with none of us actually getting into a National Cabinet (or the Shadow Cabinet) since Pansy Wong was ousted last decadeâmaking you feel that had other Cabinet ministers been held to the same standard, they would have been gone as well. Here was my first Tweet on the subject:
In a bid to win National Party clients, Iâm changing my business slogan to âWorth more than my mate Krishna.â
Thereâs the inevitable look back through the history of Chinese New Zealanders, who have largely been humiliated since the gold-mining days by earlier generations, and the Poll Tax, for which an apology came decades after during the previous Labour government.
And the scandal also inspired Tze Ming Mok to write an excellent op-ed for The New Zealand Herald, which I highly recommend here. Itâs one of the most intelligent ones on the subject.
Sheâs absolutely right: those of us with few connections to the Peopleâs Republic of China donât like being grouped in among them, or treated as though weâre part of the Chinese Communist Party apparatus.
Her research showed that roughly half of Chinese New Zealanders were born on the mainland, and that the group itself is incredibly diverse. My fatherâs family fled in 1949 and I was raised in a fairly staunch anti-communist household, images of Sun Yat Sen and the ROC flag emblazoned on my paternal grandfatherâs drinking glasses. My mother, despite being born in Hong Kong, grew up behind the Bamboo Curtain and survived the famine, and didnât have an awful lot of positive things to say about her experiences there, eventually making her way out to her birthplace during her tertiary studies.
Tze Ming writes:
This chilling effect is harming Chinese people in New Zealand. Many people cannot differentiate Chinese people from the actions of the CCP (I mean hey, many people canât tell a Chinese from a Korean), but this is made worse when hardly any authorities on the topic will address the issue openly. Concerns can only erupt as xenophobia against the Chinese and âAsianâ population âŠ
CCP-linked politicians parroting Xi Jinping and promoting Beijingâs Belt & Road priorities don’t speak for at least half of us.
âAt leastâ is right. My father was born in the mainland where ćć ± was a catch-cry in his young adult life. Iâm willing to bet thereâs an entire, older Chinese-born generation that thinks the same.
She continues:
It’s endlessly irritating and insulting that both Labour and National have lazily assigned Chinese communities as the fiefdoms of politicians openly backed by the Chinese government.
Thatâs true, too. In 2014 I was approached by the National Party asking how best to target the Chinese community. My response was to treat us the same as any other New Zealanders. Iâm not sure whether the advice was taken on board, as within months I was invited to a Chinese restaurant for a $100-a-head dinner to be in the presence of the Rt Hon John Key, a fund-raiser that was aimed at ethnic Chinese people resident here. It certainly didnât feel that I was being treated like my white or brown neighbours.
The other point Tze Ming touches on, and one which I have written about myself, is the use of the term Asian in New Zealand.
Let me sum it up from my time here, beginning in 1976, and how I saw the terms being used by others:
1970s: âChineseâ meant those people running the groceries and takeaways. Hard working. Good at maths. Not good at politics or being noticed, and Petone borough mayor George Gee was just an anomaly.
1990s: âAsianâ became a point of negativity, fuelled by Winston âTwo Wongs donât make a whiteâ Peters. He basically meant Chinese. Itâs not a term we claimed at the time, and while some have since tried to reclaim it for themselves to represent the oriental communities (and some, like super-lawyer Mai Chen, have claimed it and rightly extended it to all of Asia), itâs used when non-Chinese people whine about us. Itâs why âMy best friend is Asianâ is racist in more than one way.
2010s: âChineseâ means not just the United Front and the Confucius Institute (which has little to do with Confucius, incidentally), but that all Chinese New Zealanders are part of a diaspora with ties to the PRC. And weâre moneyed, apparently, so much that weâve been accused of buying up properties based on a list of âChinese-sounding namesâ by Labour in a xenophobic mood. Iâve been asked plenty of times this decade whether I have contacts in Beijing or Shanghai. If youâre born in Hong Kong before July 1, 1997, you were British (well, in a post-Windrush apartheid sense anyway), and unlikely to have any connections behind the Bamboo Curtain, but youâve already been singled out by race.
Now, I donât want to put a dampener on any Chinese New Zealander who does have ties back to the mainland and the CCP. We share a history and a heritage, and since I wasnât the one who had any experience of the hardships my parents and grandparents suffered, I donât have any deep-seated hatred festering away. My father visited the old country in 2003 and put all that behind him, too. A republic is better than the imperial families that had been in charge before, and if I’ve any historical power to dislike, I’d be better off focusing on them. So in some respects, there is âunityâ insofar as Iâll stick up for someone of my own race if theyâre the subject of a racist attack. Iâll write about Chinese people and businesses without the derision that others do (e.g. here’s an article on the MG GS SUV that doesn’t go down the Yellow Peril route). But weâre not automatons doing Beijingâs bidding.
Iâll lazily take Tze Mingâs conclusion in the Herald:
We deserve better than to be trapped between knee-jerk racists and Xi Jinping Thought. Abandoning us to this fate is racism too.
I havenât even begun to address the blatant sexual harassment that has since emerged as a result of the scandal, but others are far better placed to speak on that.
Usually, all our publications use Hartâs Rules. Itâs well understood, enough compositors know it, and itâs a credible enough style guide for us to point at and use as a defence. There are some departures, which so far few have complained to me about.
