Our magazine, Salient, is run by students for students. Without the involvement of students, we wouldn't be able to operate. Every year, we welcome pitches and inquiries from individuals who are interested in writing for us. For more information, please email editor@salient. org.nz or visit our website at salient.org.nz.
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Complaints regarding the material published in Salient should first be brought to the CEO in writing (ceo@vuwsa.org. nz). If not satisfied with the response, complaints should be directed to the Media Council (info@ mediacouncil.org.nz).
about us
Salient is published by, but remains editorially independent from, the Victoria University of Wellington Student's Association (VUWSA). Salient is funded in part by VUWSA through Student Services Levy. Salient is a member of the Aotearoa Student Press Association (ASPA).
The views expressed in Salient do not necessarily reflect those of the Editor, VUWSA, or the University.
EDITORIAL FEMINISM AIN'T DEAD
Why We’re Talking About Feminism Again
Before we get into this issue, I want to address the elephant in the room. There’s probably a large portion of you who have picked this issue up in the stands, looked at it, maybe flicked through it, and rolled your eyes, thinking, ‘Why are we doing this again?’ It’s a fair question, one that I’m sure many of us have asked ourselves at some point. The term ‘feminism’ has become so laden with connotations—both good and bad—that it’s easy to dismiss it as something outdated or overdone. But here’s the thing: feminism is not a static concept, nor is it one that we can afford to sideline, especially in a contemporary New Zealand context.
Let’s start with why feminism often gets a bad rap. In recent years, the alt-right has taken it upon themselves to reshape the public’s understanding of feminism. This is not just a fringe movement; it’s a calculated effort that has seeped into mainstream discourse. The alt-right has weaponized terms like ‘social justice warrior’ (SJW) to discredit and ridicule anyone advocating for equality, especially feminists. What was once a movement associated with the fight for equal rights has been twisted into an image of a shrill, unreasonable person, screaming at the top of their lungs about imagined injustices. This is not an accident. Alt-right groups have strategically used online platforms to distort and diminish the feminist movement, framing it as a threat to traditional values rather than a push for equality. The result? A generation of people who hear the word ‘feminism’ and immediately think of conflict rather than progress.
But it’s not just the alt-right that has complicated the narrative around feminism. The movement itself has had its share of issues, particularly during the second wave of feminism in the 1960s and 70s. This era, while pivotal in many ways, was deeply flawed in its inclusivity. The second-wave feminist movement was overwhelmingly dominated by middle-class white women, and it often ignored the experiences and struggles of women of colour, working-class women, and LGBTQ+ individuals.
So, with all these complications, why are we dedicating an entire issue of Salient to feminism? Because, despite its flaws, feminism remains a crucial lens through which we can examine the world around us. It’s not just about
Bird of the Week | Karure
gender equality; it’s about recognising and challenging the systems of power that perpetuate inequality in all its forms. And here in New Zealand, these discussions are as relevant as ever. From the gender pay gap to the ongoing debate around sexual violence and consent, the issues that feminism seeks to address are far from resolved.
Moreover, this issue of Salient has received more pitches than any other this year. That’s not a coincidence. It reflects a growing recognition that these conversations are vital, that they resonate with our readership in ways that other topics might not.
So, to those of you who might still be wondering why we’re doing this again, the answer is simple: because it matters. Feminism, with all its flaws and complexities, still provides us with one of the most powerful frameworks for understanding and challenging the inequalities that persist in our world. And as long as those inequalities exist, so too will the need for feminist discourse. This issue of Salient is our contribution to that ongoing conversation, one that we hope will inspire, provoke, and, most importantly, encourage you to think critically about the world we live in.
This is why we’re talking about feminism again—and why it’s more important than ever
Phoebe Robertson (she/her) Editor
The Chatham Islands black robin, or Karure/Kakaruia, is proof of successful conservation. By 1980, only five birds remained, with just one breeding pair—Old Blue and Old Yellow. Thanks to a bold cross-fostering programme with Chatham Island tits, the species was saved from extinction. Today, around 300 black robins reside on Maung’Rē/Mangere and Hokoreroro/Rangatira/South East Island. However, they remain vulnerable due to their identical DNA, making them susceptible to disease. Efforts continue to establish new populations in predator-free areas. VUWSA is currently running a campaign for these little guys to win Bird of the Year, and you can vote for them on Forest and Bird’s website.
gig guide
TUES | MOON | 6pm
Moon Jam Nite
Get ready to jam at Newtown's famous Moon Jam Nite! Every Tuesday, the stage is yours—bring your gear, songs, poems, and muso mates for a night of live, no-nonsense music. Start with an open mic and let it evolve into a full-on jam session. Free entry, good vibes guaranteed!
Enjoy our small, lovingly curated selection of gigs.
THURS | Vogelmorn Upstairs | 7pm
Michael Llewellyn & The I’m Gorgeous Band + Iris Little
Join Michael Llewellyn & The I’m Gorgeous Band for an intimate, candlelit evening of music, poetry, and storytelling at Vogelmorn Upstairs. Featuring rich arrangements and choir-like harmonies, this one-off performance will transport you to a world of dreams and reflections. The night opens with a set from alt-folk artist Iris Little.
FRI | Parrotdog Bar | 8pm
Slack! The Belair Lipbombs (AU)
Kick back and catch Melbourne’s rising stars, The Belair Lip Bombs, live at Parrotdog Bar! Freshly signed to Jack White’s Third Man Records, they’re bringing their infectious rock energy back to Wellington. It’s a free gig, so grab your mates and enjoy a night of great music!
FRI | Rogue & Vagabond | 9pm
Louis TM - Album Release Show
Join Louis TM at Rogue & Vagabond for his debut album release, Shelter for a Broken Soul. After years of playing with top artists like Barnaby Weir and Ria Hall, Louis is bringing his unique blend of soul, R&B, funk, and indie to the stage. Don’t miss this unforgettable night with his full live band!
protest calendar
Te Ngākau o Te Iwi Māori: The Declaration of Māori Political Independence
Late last month, Luxon told Parliament he believes Māori ceded sovereignty to the Crown. This is ahistorical, and ignores decades of scholarship from greats like Moana Jackson and Margaret Mutu. Further, the Waitangi Tribunal found “the rangatira who signed Te Tiriti o Waitangi in February 1840 did not cede their sovereignty to Britain.” Join Te Pāti Māori in rejecting this narrative, and asserting Māori sovereignty as affirmed by Te Tiriti and He Whakaputanga.
Sign their Declaration here:
THURS | MOON | 8pm
Hull EP Release
Celebrate with Hull as they drop their debut EP at MOON! Join the party alongside the fantastic RABBIT as a king of the ghosts and Idiot Party for a night of eclectic sounds and good vibes. Grab your mates, and don’t miss out!
SAT | San Fran | 8pm
24
Hour Party People
Wellington’s longest-running indie night is back! Join us at San Fran for 24 Hour Party People—expect a night packed with Madchester, Britpop, indie hits, and more. It’s all about the tunes, the vibes, and dancing till late. Door sales only, so grab your spot for $15!
Salient will be highlighting protest and direct action throughout 2024. In print will be a small selection.
FRI | Hill Street Bridge | 7:15am-8:15am
Falastin Tea Collective: Flag Waving for Palestine
It is vitally important—now more than ever—that we stand with Palestine against occupation, genocide, and apartheid. Every Friday a group of passionate people gather on the Hill Street bridge, over the motorway, to kōrero and wave flags—drawing the attention of incoming commuter traffic. Join Falastin Tea Collective this Friday morning at the overbridge, and stand with them for justice and liberation.
@Falastin_Tea_Collective hold two rallies each week—see their Instagram for details.
Scan this code for a more comprehensive protest destination.
IT’S THE FUCKING NEWS
kawepūrongo
“Absolutely Concerned”: Benefit Sanctions Will Hit Struggling Wellingtonians Hard
ETHAN ROGACION
On the 12 of August, Minister for Social Development Louise Upston announced the Government’s new approach to supporting beneficiaries: adding more admin work to getting welfare!
The new strategy is multifaceted, and involves putting beneficiaries on a “traffic light system”. Under this system, failing to meet an obligation sees them moved up a level, with additional restrictions imposed at each level. The Government also plans to require beneficiaries to reapply for Jobseeker support every 26 weeks.
Re-applying for Jobseeker requires an individual to provide what Work and Income’s website describes as “a lot of information”: all of your income and expense information from the past 52 weeks, all potential sources of income like dividends and ACC, bank account details, and even more information if you were born outside Aotearoa. Not exactly an easy task.
Questioned about whether imposing new, stringent rules on beneficiaries would hurt the most vulnerable, Upston told the Salient that, “I think the reality is the challenge we are seeing at the moment is one more related to the cost of living crisis, which is why we are focusing on that.”
Despite the Minister’s assertions, organisations which support Pōneke’s most vulnerable people are concerned about the impact that the new “Welfare that Works” strategy will have on struggling whānau and individuals.
The Free Store
Situated next to St. Peter’s on Willis St, the Free Store is an “inclusive community built on the values of belonging, generosity & transformation”. Their kaupapa is redistributing surplus food from Wellington’s eateries and redistributing it to anyone that needs it for free.
According to the Free Store’s general manager Breahn Stubbs, the community is for everyone, “both to receive food, and to participate in collecting & distributing the food.” The Free Store’s founder Benjamin Johnson notes that, “So long as the marginalised and vulnerable are problems to solve instead of friends to know, our community will remain divided.”
Stubbs told Salient that, “We are absolutely concerned about the Government's 'Traffic Light' system for beneficiaries. It's already something we've heard our community voice their fears & concerns about.”
“If the government isn't going to look out for us, we need to be making a bigger effort to look out for each other, creating resilience in our communities, without relying on the state alone—though we can keep raising our voices & advocating for change!”
Wellington City Mission
The Wellington City Mission is one of the city’s oldest support organisations, this year celebrating 120 years of serving Wellingtonians in need. The Mission told Salient that they have continued to see a year-onyear increase in the amount of people requiring their services, and that this is especially exacerbated by the ongoing impact of the cost of living crisis.
continued on page 6
continued from page 5
One of the Mission’s central kaupapa is the social supermarket in Newtown, where anyone struggling to get by is able to come and pick out grocery items for free in a supermarket setting. According to the Mission, rising costs at the grocery have made this service all the more important.
Murray Edridge, the Wellington City Missioner, says that the chief idea behind the social supermarket is that there “is dignity in choice and people can have a sense of normality in what they do and not feel isolated or stigmatised by their circumstances.”
Wellington Electorate Office
In April, the Greens’ Tamatha Paul and Julie Anne Genter opened a joint electorate office in Newtown, where constituents—yes, you!—can seek support from their local Members of Parliament. MPs have a great deal of ability to advocate for their residents directly, and Rongotai MP Julie Anne Genter tells Salient that there has been a great deal of advocating to do.
“Since our shared Rongotai and Wellington Central electorate office opened in April, the number of constituent cases has reached over 200,” she said. The cases that the office has had to attend to are spread across a number of areas, including immigration (20%), housing (16%), health (13%) and social services and employment (9%).
“Many of the constituents' challenges extend across these categories, highlighting the range of consequences felt by people who have been failed by the Government’s social services.”
Genter told Salient that the Government’s new initiatives—including compulsory money management and community services—“[reheat] failed policies that have not supported people into work both here and in Australia.”
The traffic light system is currently in force, with the Minister indicating that further legislation will be introduced in November to allow the Government’s other proposed policies.
Power to the People! Postal Posties Prevent Paranoid Pamphlet Propagation
WIll IRvINE (HE/HIM)
Last week, postal workers across Wellington refused to deliver a nowinfamous pamphlet from a group known as Better Wellington. The pamphlet contained assertions that Wellington City Council “wants the city's six mosques to broadcast the Islamic call to prayer across the city” and called on Wellingtonians to “take back your city”.
Although the pamphlet has now been widely circulated, and despite complaints from NZ Post, the Postal Workers Union is standing by the decision of the posties. On Friday 30 September, RNZ reported that the union had escalated the case to the Human Rights Commission. PWU President John Maynard suggested that the lack of engagement from NZ Post was worrying. “The company still has not assured us that this document is legal”.
NZ Post, on the other hand, said that it was not the role of the postal services to intervene. “It is not appropriate for NZ Post to act as a censor in determining what it will and won't deliver.” However,
the PWU contends that this could be overridden if it was found that the piece contained hate speech.
To investigate whether Better Wellington are a hateful group, I looked at their Twitter page—perhaps the world’s most depressing. Amongst various transphobic culture war comments and digs at Mayor Tory Whanau’s personal life, the page also contained a series of skits in which the cities of New Zealand interacted on a Discord chat. These skits were oddly “Gen Z internet nazi” for a page that appears to primarily appeal to racist boomers.
Wellington often played the role of the blue-haired screeching SJW, a stand-in for whichever women the account’s incel admin was angry about. Nelson and Christchurch were frequently the voices of reason—coincidentally, two of the nation’s whitest cities. Logging off Twitter after an hour on that page, I felt as if I was surfacing from a bad dream. These imbeciles might be racists who threaten to incite hate speech in our city, but more than that, they’re just losers.
The Robots Are Coming For Your Parliament
DAN MOSKOvITZ (HE/HIM)
The inaccuracy of AI detection tools is obvious. It’s obvious to students, it’s obvious to Vic (who doesn't use them), and it’s even obvious to our Parliament’s select committees. So, much like at Vic, if you write a submission to one of them, you won’t be checked by an AIdetector.
Select committees are groups of MPs who review proposed laws and recommend adjustments. They’re required to consider submissions made by the public, so anyone can write to or speak in front of a select committee regarding a proposed act.
And unlike Vic, select committee submissions don’t use Turnitin, said Parliament’s Clerk Dr David Wilson. What is a parliamentary Clerk? Basically, Dr Wilson’s role involves advising the procedures of Parliament and running the team which makes Parliament tick. And according to him, there are no rules against using AI to submit. In fact, there are pretty much no hoops to jump through.
“We're pretty liberal about who can make submissions and who can petition Parliament,” says Wilson. “Anyone of any age can. We don't verify their identity.”
Parliament has no requirement for a human to write a submission. The written submissions will usually indicate who gets chosen to speak to the committee, and each committee has experts in the subject matter. So if an AI-generated (or human-generated) submission is inaccurate, they just won’t be chosen to speak before the committee.
It’s also worth noting how AI isn’t necessarily all bad news; there are opportunities, too. AI could allow those who don’t excel in writing the chance to submit.
And while someone nefarious could use AI to generate thousands of supposedly different submissions, Parliament could use AI right back to reduce the workload elsewhere.
“There are no more MPs, budget, or staff,” says Wilson. “So if we receive hundreds of thousands more submissions, things will slow down. AI could make that difference, but it could also help us manage it.
“At the moment, people look at every submission before categorizing, sorting, and choosing who will appear before the committees. In the future maybe AI could do that initial sorting and categorization much faster, alongside other repetitive tasks which people don’t enjoy but have to happen.”
This still remains an entirely hypothetical discussion for the moment, but Wilson says it is a discussion happening between Aotearoa’s Parliament and other overseas parliaments, meaning NZ should have examples to work off of if it moves in this area.
Still, Wilson is aware Parliament is coming against its budget. As an entity independent from government, Parliament successfully dodged any funding cuts, which puts it in an envious position compared to most of the public sector.
But the flip side of the coin is that Parliament’s budget has been static for some time even while its workload is continuously increasing.
“We’re in a constrained financial position,” says Dr Wilson. “Everyone is. So one of the imperatives for us is going to be finding ways of doing our work more efficiently. AI is one possibility.”
Bird of the Year:
Bringing the Community Together (or not)
PHOEBE ROBERTSON (SHE/HER)
Maybe I’ve been watching too much American news, but it really feels like in the age of digital media and online rabbit holes, elections have brought out the worst in people. This is why it’s so refreshing to participate in an election that does the opposite. The Bird of the Year (BOTY) election, launched in 2005 by Michael Szabo, then-editor of Forest & Bird, presents itself as a lighthearted and fun event, but it hasn’t been without its share of controversies.
Notable scandals include fraudulent votes for the kōkako in 2015, the white-faced heron in 2017, and the little spotted kiwi in 2020. The 2021 inclusion of the long-tailed bat, a non-bird, sparked debate but ultimately won. In 2023, John Oliver’s campaign for the Southern crested grebe attracted a recordbreaking 350,000 votes, despite 40,000 fraudulent votes for the eastern rockhopper penguin. Despite these issues, Forest & Bird welcomed the increased international attention and donations exceeding $600,000.
This year, Salient and VUWSA have ruined their harmonious relationship to campaign for two different birds, the Kororā (Salient) and Karure (VUWSA). But we’re not the only ones on the campaign trail. ASB is campaigning for the miromiro, WCC has thrown support behind the Kororā, The Green Party are backing the ngutuparore, MUSA is campaigning for the Kawau tikitiki, Meridian Energy is campaigning for the Kākāpō.
As for our MP’s, Chris Hipkins is supporting the Hoiho as “not only is it one of the rarest penguin species in the world, but they nest around the edges of Wellington Harbour and are super cute. Go Hoiho!”. James Meager is supporting the kākā because his cousin from Nelson College told him so (he and his social studies class are running a kākāmpaign).
If you want to be involved in all this drama, head to forest and bird’s website and submit your vote !! Voting closes on the 15th of September.
Kuiini Nga Wai Hono i te Po Paki succeeds her father
On Thursday 5th of September we saw Rā nehu of Kiingi Tuheitia and Te Whakawahinga, the rising up of a new Māori Monarch. Nga Wai Hono i te Po Paki has succeeded her father, Kiingi Tuheitia, as the eighth leader of the Kiingitanga. Affirmed by iwi leaders, Nga Wai bypassed her older siblings for the role. During the sacred Te Whakawahinga ceremony, Archbishop Don Tamihere blessed her. Nga Wai has overseen the Kiingitanga collection and served on the Waitangi National Trust board since 2020.
Manawatāwhi’s new Pāua
A new pāua species, Haliotis pirimoana, has been discovered around the remote Manawatāwhi/Three Kings Islands. Proposed by Ngāti Kuri, the name means "the pāua that clings to the sea." Growing up to 40mm, this species is unique to Aotearoa New Zealand. Although not commercially valuable, it highlights Manawatāwhi's biodiversity.
Removal of Taiwan from The Pacific Islands Forum
The Pacific Islands Forum (PIF) has removed Taiwan from its summit communique after pressure from China. China's Ambassador, Qian Bo, demanded the correction, calling the Taiwan reference a "mistake." PIF leaders, including Cook Islands Prime Minister Mark Brown, agreed to amend the document. Kiribati expressed concern over the ‘error’, emphasizing respect for China’s One China policy. The situation has both highlighted and brought up concerns around China's growing influence in the region.
Some Pacific Island Visitors to Pay Increased NZ$100 Levy for New Zealand Entry
From October 2024, visitors from certain Pacific Island territories, including French Polynesia, New Caledonia, Wallis and Futuna, Guam, and the Commonwealth of the Northern Mariana Islands. will need to pay NZ$100 to enter New Zealand, up from the previous NZ$35 International Visitor Conservation and Tourism Levy (IVL). Exemptions apply to Australian citizens, most Pacific Islanders, RSE workers, and those on diplomatic, military, or humanitarian visas. The levy, introduced in 2019, funds public services and tourism maintenance, with no recent changes to the criteria determining who must pay.
6.4-magnitude earthquake strikes Bougainville Island, Papua New Guinea
A 6.4-magnitude earthquake struck Bougainville Island, Papua New Guinea, on 2nd September, at 7:13 a.m. local time. The quake, centered near Tokuaka on the southern coast, was initially estimated at 6.6 magnitude and occurred at a depth of 41 kilometers. About 32,000 people live within 30 kilometers of the epicenter, and up to 366,000 may have felt the quake. There are no immediate reports of damage or casualties, and no tsunami warning was issued. Papua New Guinea, prone to earthquakes and landslides, experienced a deadly 7.6-magnitude quake in 2022 and devastating tremors in 2018. Papua New Guinea is situated on the Pacific "Ring of Fire," an arc of intense seismic activity that stretches through Southeast Asia and across the Pacific basin.
Pacific Nations & Languages
Mahuru Māori
Mahuru Māori is a month-long initiative in Aotearoa New Zealand aimed at promoting the use of te reo Māori in daily conversations and environments. It began in 2014, founded by Paraone Gloyne, as part of the broader efforts to revitalize te reo Māori and make it a living language in everyday contexts. Held annually in September, it aligns with Te Wiki o te Reo Māori and encourages participants to take up a challenge, like increasing their te reo Māori usage throughout the month and hopefully long term. For example: speak only te reo Māori for two hours every day, or only greet people in te reo Māori. The goal is not only fluency but also fostering a deeper appreciation of Māori culture and identity. Mahuru Māori plays a crucial role in normalizing the language and encouraging non-speakers to learn and use te reo in their everyday lives. By providing structured challenges and community support, it has grown into a significant movement that contributes to the ongoing revitalization of te reo Māori, which was on the verge of extinction but has seen a resurgence in recent decades due to such initiatives.
Te Wiki o Te Reo Māori
Te Wiki o Te Reo Māori is an annual event in Aotearoa New Zealand aimed at promoting the use and revitalization of te reo Māori, the indigenous language of the country. The initiative began in 1975 as part of a growing movement to recognize Māori language rights after decades of decline. During the early 20th century, te reo Māori was discouraged in schools, contributing to its marginalization. However, the 1970s saw a resurgence of Māori activism, leading to efforts to preserve and celebrate the language. On 14 September 1972, members of Ngā Tamatoa, Te Herenga Waka Victoria University’s reo Māori society, and the New Zealand Māori Students Association collected a petition with more than 30,000 signatures and presented that to parliament. That day also became known as Māori Language Day, which would later lead to Te Wiki o Te Reo Māori. In 2024, Te Wiki o Te Reo Māori will take place from 14th September to 21st September, with the 52nd anniversary of the Māori Language Petition falling on a Saturday. The theme is “Ake ake ake—A Forever Language." This theme reflects the aspiration for te reo Māori to be a language that endures for generations, firmly embedded in the fabric of New Zealand society. The week serves as an opportunity for both Māori and non-Māori to engage with the language, through activities, events, and challenges that encourage its everyday use. Te Wiki o Te Reo Māori is a key part of broader efforts to make the language a vibrant, living part of Aotearoa’s culture, ensuring its survival and growth for future generations.
Though Mahuru Māori and Te Wiki o Te Reo Māori serve as significant events to help promote the use of te reo Māori and foster a positive learning environment and opportunities to learn, it is not the only time you can use reo Māori or take up the challenge. We encourage you to utilize reo Māori every month, every week, every day.
Māuruuru roa & Ngā Mihi,
Feminism 101:
The Complete Guide For Unlearning Misogyny.
words by Brooke Robinson (she/her)
As a woman, I’ve had my fair share of unavoidable, painful conversations with self-proclaimed ‘male feminists’ that lead nowhere. No matter how many points I bring up about the female experience, there always seems to be a key player missing—empathy! It’s hard to imagine such a widespread, well-known cause being so difficult for people to back. But here we are. So, I would like to present to you this step-bystep course to help guide those wanting to make even the slightest change, because hey, we need to start somewhere.
Module 1: There’s No ‘I’ in ‘Team’. Drop the notion that you are at the heart of everything. Feminism isn’t something to use to impress your crush. Feminism isn’t about you—hell, it isn’t even about me. It’s about women. It’s about acknowledging the very different life experiences of women. In truth, you probably know nothing about the realities of being a woman. The patriarchy blinds us all. It blinds women, too. Not even the smartest feminist knows everything. There are still things I find myself not calling people out on, or even noticing sometimes—and that’s okay. It’s crucial to approach the conversation of feminism with an open mind.
Here’s an example to put it into perspective: I, as someone who isn’t a swimmer, would never approach a conversation with a swimmer thinking I know more about swimming than they do, simply because I am human and have done a tough sport before. I know nothing about swimming. And that’s OKAY!! The key to understanding feminism is accepting that you have no understanding of it. It’s important to remember that feminism is not an attack on men. But that also doesn’t mean that men should support feminism for their own benefit. In order to uplift a minority, we sometimes need to humble ourselves so we can meet each other on the same level.
Module 2: Reapproach The Stereotypes.
Feminism doesn’t have to be a super scary, serious topic. If you’ve got a sense of humour, use it to bring light to the subject! You don’t have to tiptoe around the stereotypes like they’re bits of broken glass. All you need to do is turn them on their head and think about them in a different way. Here are some examples to consider:
“Women are too emotional.” How about…
“Women must have a higher emotional intelligence!”, or “did you know that physical aggression is a sign of pentup emotions?” (I don’t know about you, but I’ve never seen a woman punch a wall after her favourite football club loses a match…)
“She’s asking for it dressed like that.”
Hmm, maybe try this instead…
“I suppose a lot of men don’t tend to have the basic human quality of self-control. There’s no need to act like some sort of animal!”
“Boys will be boys” Yea, nah…
“There is no excuse for bad or immature behaviour based on gender!”
It’s hard to approach the topic of gender stereotypes without mentioning the classic “not all men” (yes, I’m going there). Obviously not all men are flesh-eating monsters. But the sad reality is that all women must first assume that it is all men, to protect themselves. Ignorance is not always bliss.
Module 3: Acts of Micro-Feminism. Micro-feminism is a new term to describe the small, seemingly insignificant acts you can adopt into your life to tackle the larger problem of misogyny. These actions can range from minor to significant, so I’ll give you a few examples:
• Don’t act surprised when men clean the pee they left on the toilet seat. Housework should no longer be a ‘women’s job’ considering we also have paid jobs now—equality in all areas!
• When discussing sports like rugby or football, assume that you’re talking about the women’s teams.
• Say “girls and boys” rather than “boys and girls”.
• Assume every cute animal and person in power is a “she” until corrected otherwise.
• Call men “sweetie”, “gorgeous”, and “darling”.
• If you’re a woman, don’t move out of the way for a man in the street—let them bump into you.
• Offer to pick up the bill for that date—imagine how much her hair, makeup and outfit cost… equality!
Congratulations on passing your first Feminism course! That wasn’t so hard, was it? I hope you enjoyed it enough to take the 200-level course next. Being a feminist is easy enough if you hold yourself accountable (but you know all about that, being a uni student and all!), and anyone can be one. I hope after reading this, you feel a little more comfortable in calling yourself one too. Join the cause! Let’s not let feminism die, when we have the option of killing misogyny instead.
What Can be, Unburdened by What Has Been? Brat Kamala vs Kool Aid Trump
words by Fergus Goodall Smith (he/him)
On July 21st, the President of the United States, Joe Biden, posted a single image on the POTUS Instagram account. It was a signed letter to the American people, announcing that he would not be seeking re-election. This came after weeks of strenuous efforts by his own party to loosen his white-knuckled grip on the presidency following a disastrous debate performance.
Shortly after posting that letter, he endorsed Kamala Harris as his replacement on the Democratic ticket. Now, over a month later, Kamala Harris is the official Democratic presidential candidate, garnering party support in a blitz that has taken the world by storm. Alongside her is Tim Walz, the Governor of Minnesota and Vice-Presidential nominee. Tim exudes strong dad energy.
Harris has had a meteoric rise to the top of the ticket, and social media has played a major role in this ascension. Kamala has been the subject of large volumes of memes. It started with her odd sentiments and life lessons involving the passage of time and coconut trees; her cackle was spliced into practically any song. Things really escalated when Charli XCX tweeted, ‘Kamala IS brat.’ It turned her fledgling campaign lime green, with Charli’s ‘365’ and ‘Apple’ becoming anthems of Kamala’s election bid.
It seems like Kamala and Tim are riding a never-ending wave of momentum. At the Democratic National Convention, the Obamas, Oprah, and AOC gave stirring speeches, expressing unwavering support for the Harris-Walz ticket. Along with the whole brat aesthetic, Harris also has Beyonce, Lil Jon, Stevie Wonder and so many other celebs cheering her on—even Jacinda was at the convention!
Before July 21st, it seemed almost certain that
you exist, ‘Mamala Kamala’ is still facing an uphill battle. Even though she leads nationally, America’s archaic electoral college system means you can still lose the election even if you win the popular vote (it happened to Hillary in 2016).
Harris faces vile attacks from Republican Party members on a daily basis. Some claim she is a diversity, equality and inclusion hire; others say she got where she is by sleeping around…because…of course, it’s impossible for a woman to get to the pinnacle of politics on strength and determination alone, or because what she lacks in talent she makes up for in skin colour. Now Trump has called into question her race, stating she only started claiming she was black during the 2020 democratic primaries.
Trump, who has spent the last six years attacking Biden, seems unsure as to where to aim his vitriol now his beloved Joe is gone. It’s like…the love of his life divorced him, and now he doesn’t realise how good he had it. Trump’s attacks on Harris have become increasingly sporadic, misogynistic, and racist, lacking any evidence per the usual. But this is Trump’s speciality, he campaigns on cynicism, preying on the fears of others. It is always easier to motivate with anger rather than with hope.
Kamala must try and win over independent swing voters in battleground states like Pennsylvania, where only a handful of voters may be the difference between victory and defeat. For Harris to win soundly, the youth vote, quickly becoming one of the most important voting blocs in the US, is a key to the White House. It falls on her to set out clear policies on where she stands on the Climate Crisis and the genocide in Gaza, her stance on a ceasefire and an arms embargo on Israel are key measures she must consider if she hopes to gain young voters’ support. She must fight back against the divisive rhetoric which can seem far more tempting to those undecided, and champion change and a path forward to a brighter future.
A second Trump presidency would result in a roll back of environmental efforts, removal of abortion rights, a rapid increase in support for Netanyahu’s government actions and massive tax cuts to the wealthiest 1%. The US election can seem over-saturated and overreported, a spectacle of showbiz that puts Western ideals above all else, but the truth is, a US election is a global election, the policies of the candidates’ affect everybody. The stakes are high, the race is close, but most importantly, feminism ain’t dead.
What do you mean Aotearoa still has a gender pay gap???
words by Ophelia Muller (she/her)
Okay so I recently started a new job and of course, when I got offered it the first person I rang was my mum. She did the usual congratulations, I reminded her that I am currently doing way better than my younger sisters career wise, she told me to be nice and then asked me what I’ll be getting paid.
I told her how much and her first question was: was that their first offer? Obviously it was, because how awkward having to turn around to the people that just offered me the job and demand more money. I didn’t want to be rude.
Now for this I was told off…don’t you know never take the first offer? Don’t sign ANYTHING until you’ve asked why they believe that is a valid pay rate for your role. You do know that one of the reasons the gender pay gap continues is because of young women doubting their worth right???
Well no I didn’t know that actually. I had no idea that I (who identifies very strongly as a feminist) perpetuate the social norms that result in women getting paid less. The norms that make me feel guilty for asking for more money, awkward for questioning a job offer, too polite to push back.
The gender pay gap in Aotearoa has been stuck around 10% for the past decade. With the average gender pay gap in Aotearoa sitting at 8.2%, and with women’s unemployment rate being 5% higher than mens. It is important to acknowledge as well that the gender pay gaps for wāhine Māori, Pacific, Asian and disabled women are substantially higher than the overall gap. For women of colour, this is where you get a double whammy of racism and sexism. The pay gap space is a complicated one: it can be difficult for people to understand; it can be difficult for organisations to understand.
As a country we lean too heavily on our feminist past. We have a racist complacency that because we gave women the vote first and the gender pay gap between pākehā women and pākehā men is less than 10% we don’t demand better. But we need better, we deserve better.
Now you might think okay but surely it should be illegal to pay female workers less, which guess what! It actually is. The Equal Pay Act, created in 1972, made it illegal to pay people differently for the same job. This act was then updated in 2020 to provide clear pay equity processes. But if you do the maths, it has been 52 years since the first equal pay act was created, and four since it was revised. That means
been underpaying women and the one legal thing that is meant to stop that has been ignored.
Now, I want to highlight that it is the organisation’s job to fix their gender pay gap, not the employee. However, it isn’t something that can be fixed quickly— so it is important to make sure you’re allowing space for this kōrero in your workplace.
One way into these conversations is asking early about their gender pay gap. For example, during a job interview. Let’s say you have an offer and are starting to have the salary kōrero. All you have to do is ask one simple question: what is your gender pay gap? Their answer will tell you everything you need to know about your pay, possible new boss and organisation culture. If they don’t know or refuse to answer that in itself tells you a bit about them.
So to help all of you incredible wāhine going into the workforce (now terrified that you may get paid less and have no idea) I spoke to an amazing wāhine by the name of Dellwyn Stuart who, amongst many other things, created an organisation called Mind the Gap which fights for gender pay transparency.
She helped me compile some hot tips that you can follow to secure your equal pay!
1. KNOW YOUR WORTH. You will never come out of a negotiation on top if you walk in doubting yourself. You are worth it, so make sure you get paid your worth.
2. Condition yourself to be comfortable talking about money in a work setting. Generations before us were taught to never talk about their salaries. So be comfortable having those conversations, make it known early with your boss that you will be asking for pay rises. Hold them accountable.
3. Be curious. If you’re unsure whether the rate you have been offered is standard, ask about the banding for the role. Question how people in a similar role have been paid over recent years so you know where you can expect to be situated.
4. Put your boss on notice. There are lots of ways to come to these conversations without saying “pay me more money”. Asking questions from the get go is the best way to put your boss on notice right from the outset that you would appreciate open conversations.
5. Never apologise for wanting to talk about how you are compensated for your work. If someone reacts badly that is on them, and is a red flag that might be worth listening to.
6. Identify your champion. It can be hard going into a new role, so identifying someone that you can think of as a champion, someone you can build a relationship with and speak too about these kinds of things will serve you very well.
So now (hopefully) as all of you incredible wāhine enter or continue through the job market you combat the gender pay gap that diminishes your worth in comparison to a man’s. Have the conversations, ask the questions, question the answers, and NEVER apologise for knowing your worth.
Music Festivals Need a Feminist Rethinking
words by Niamh Prendergast (she/her)
NZ run and hosted music festivals, and university O-Weeks, are dominated by male artists in their lineups and their headliners. Women are significantly underrepresented. Women of colour are even worse off. Naturally, all aspects of diversity are important and not just gender. The intent of analysing gender in lineups is not to singly advocate on that basis but to clearly identify one concerning trend that might encourage conscious diversity commitments from promoters. If unbalanced gender in lineups is a trend, it’s likely other aspects of diversity are missing the mark as well.
This year’s VUWSA O-Week had an appalling lack of diversity. In terms of gender, the week had a ratio of approximately five and a half men for every one woman artist. Of the top eight billed music artists, none were women. This puts our O-Week within a wider trend of festivals where gender diversity is consistently absent, reflecting wider issues of lacking diversity. Otago University’s O-Week had three headliners; none were women. Rhythm and Vines, a three day festival, had only one woman artist in its top 10 billed acts. Le Currents had no women headliners, and its first billed woman artist was a member of a group listed 23rd on the billing. Electric Avenue’s first named woman artist was 11th billed, again with all male headliners. Homegrown, Bay Dreams, and Nest Fest were each diverse in
“The VUWSA O-Week lineup is put together via our promoter. This music lineup is determined by a lot of external factors we don't have control over—generally VUWSA's personal input is solely limited to the acts we won't take… We recognise and understand that diversity in the professional music and comedy space is a problem, and that our lineup was not as good as it could have been this year in that regard. We remain committed to having a lineup that reflects society and every year this is one of our priorities when talking about acts."
ethnic and/or LGBTQ+ representation but all fell far short of gender balance, reflecting the need for more holistic lineup selection processes.
I don’t point this out with the intention to dog on anyone’s summer festy plans or be overly critical of O-Week—which I know many people have fond memories of. On the contrary, those events are fun! We need to be ok acknowledging that while we enjoy them year on year, festivals and O-Weeks get away with consistently prioritising white men. And it isn’t our fault. We have so few options; most festivals follow this trend, and many sell out tickets before even announcing their lineups. However, we can imagine if they were even better. We can also ask for better.
Let’s turn to an example that might draw some optimism into this conversation. Following criticism for its overly white lineup one year, Laneway Festival announced a more diverse lineup the following, with Stormzy, Steve Lacy, and Dominic Fike headlining. There’s two takeaways from this.
One: While the 2023 lineup was more diverse and the improvement welcome, Laneway still only managed to have one woman in its top 10 billed acts. Commitments to diversity need to be holistic and intersectional.
Two: This is a large international festival. That its organisers listened to audiences shows us imagining better, and asking for it, isn’t beyond us. This is particularly the case for University O-Weeks, who are far from the exception when it comes to the trends. VUWSA openly acknowledged the issue of diversity, and said while committed to having a “lineup that reflects society”, they struggle with this since the music and comedy spaces themselves are not diverse. Here’s a statement VUWSA provided:
“The VUWSA O-Week lineup is put together via our promoter. This music lineup is determined by a lot of external factors we don't have control over generally VUWSA's personal input is solely limited to the acts we won't take… We recognise and understand that diversity in the professional
music and comedy space is a problem, and that our lineup was not as good as it could have been this year in that regard. We remain committed to having a lineup that reflects society and every year this is one of our priorities when talking about acts."
While it may be true that white male artists saturate the music and comedy industries in Aotearoa, and promoters may work with those artists more, the lack of diversity really doesn’t need to be the case. At this year’s Welcome to Nowhere festival, women and non binary artists outnumbered male artists. That isn’t by chance; the festival is run by Eyegum Collective, who are conscious of diversity and supporting local artists. It appears that when promoters and organisers integrate diversity into their planning, that is reflected in their lineups.
Supporting artists is one reason that diversity is important, but not the only one. What is portrayed on stage often reflects and informs the culture of a festival or O-Week. To their credit, this is one aspect VUWSA are leading in. The organisers of O-Week are conscious that a large-scale event with an abundance of alcohol, drugs, and hormones can be unsafe at times. They explained that, to mitigate issues, VUWSA has significant measures in place to support attendees, including a safe room (one of the only student associations to offer this) with medical support, food, water, chargers, and often an offer to be dropped off at student accommodation if someone needs to get home safely. They explain: “Instead of dangerously intoxicated people being sent out of the venue onto the street to fend for themselves, we take them in and look after them.”
Alongside onsite measures, VUWSA collaborates with the Wellington City Council on a city-wide safety campaign during O-Week, particularly around sexual violence prevention.
This commitment to safety measures shows that while O-Weeks and festivals are fun spaces, they are not immune from serious conversations when it comes to planning. If O-Week and festival organisers are willing to take planning seriously, which they should be, then they might like to include some tangible considerations of diversity.
left: VUWSA 2024 O-Week lineup with male artists redacted, leaving just three and a half female artists.
When AI Gets It Wrong:
The Deadly Miscalculations of VioGén for Women
Gender-based violence.
words by Ruby Real (she/her)
In the 2002 thriller Minority Report, we are transported to the year 2054, where a pre-crime unit uses psychic power to predict violent crime before it occurs. This portrayal of 'pre-emptive justice' sparks a crucial debate: How reliable are predictive technologies in ensuring true security, and can we trust them? The film forces us to confront the reliability of predictive technologies in our own world. As we increasingly turn to algorithms and data-driven methods in law enforcement we must grapple with the limitations and potential dangers these systems pose—especially when it comes to objectivity, bias, and the discrimination already embedded into our social foundations. How can we reconcile the promise of crime prevention with the dangers of algorithmic error? What happens when they get it wrong, and most importantly, who is held accountable?
The real-world parallel to this fictional technology is Spain’s VioGén (Integral Monitoring System in cases of Gender Violence) system, designed to assess and manage risks related to domestic violence. In operation for over fifteen years, VioGén has registered more cases than any other system globally—over three million, as reported in 2022.
The algorithm operates through classic statistical models to determine a risk score, with categories that directly correspond to the level of protection subsequently offered to the victim. VioGén embodies the promise of predictive technologies, intended to enhance the safety of vulnerable individuals and provide a structured response to forecast gender-based violence. But whilst the algorithm is undoubtedly a pioneer of its kind, external audits of the system have raised alarming concerns about its transparency, accountability and effectiveness.
The most acute criticism of VioGéns is its risk classification system. When women come forward to report domestic violence, the police use a standardised 39-item questionnaire to input data into VioGén. This information is then supposed to objectively determine the victims risk level and guide the appropriate level of safeguarding and intervention. These are ranked from ‘non-existent’ to ‘extreme’. There are already a multitude of barriers that prevent women from seeking state intervention in situations as precarious and enmeshed as intimate violence, but even a system created to protect them underestimates the risks they may face.
Under its current design, the algorithm's risk analysis is shaped not only by the direct information gathered from the initial assessment but also by the distribution of gender-violence cases.
In 2021, only one in seven women who sought out police protection actually received it. This discrepancy reveals a troubling trend where resource allocation and funding constraints disproportionately affect women’s access to protection, reflecting broader societal issues of gender inequality and systematic marginalisation.
The algorithm's design allows many women to fall through the cracks, with rigid questioning that leaves no room for nuance and fails to consider the psychological nature of abuse. Moreover, the system’s objectivity is compromised by its resource limitations. VioGén is limited to a finite number of ‘extreme’ risk scores, meaning that budget constraints directly affect the likelihood that women will receive adequate protection. Many cases are dismissed with a ‘no apreciado’ (non-existent) or ‘bajo’ (low) risk score, reflecting both a technological failure and a critical fault in how gendered violence is institutionalised.
However, the design flaw is not just a defect in the algorithm, it can be deadly. In 2014, fourteen out of the fifteen women murdered that year who had reported their aggressors for gender-based violence had received a non-existent or low-risk assessment from the police. This tragic outcome highlights how the intersection of inadequate technological solutions and systemic failures can have devastating consequences for women.
Whilst the algorithm has undergone some pretty significant updates since 2014, namely its new iteration VioGén 5.0 which implemented a dual-evaluation system for the likelihood of recidivism and lethal assault, it remains deeply flawed. VioGén is one of the most complex technologies of its kind, but if such advanced systems are failing those who most need protection, what does this mean for all others like it? The system has undoubtedly done some good, but how do we address the broader issues it raises??
Intersectionality: Because Equality Isn’t One-Size-Fits-All
words by Teddy O'Neill (he/xe/it/ia) | Ngāpuhi
In the 1960’s, second wave feminism became a thing that happened. White women all over the world were campaigning for equal rights, but as usual, they forgot that they’re not the only kind of women.
Second wave feminism expanded on the debate that women were having surrounding equal rights, discussing sexuality, domesticity, reproductive rights and women’s spaces in the workplace. The feminist movement has been dominated by white women’s voices throughout its tenure, and second-wave feminism tends to focus on the lives of middle-to-upper-class cishet white ablebodied women, ignoring the large portion of women who are not those things. The truly radical, intersectional activism of the time suffered erasure at the time, and from our shared histories.
This is true, even for Aotearoa. In the 70’s and moving towards the 80’s, Aotearoa saw major social movements surrounding feminism, and around the place of Māori and people of colour in Aotearoa’s colonised society.
(Side note: it’s been noted many times that Māori women have been involved in feminism as far back as 1840, when at least three wāhine were involved in the signing of the Treaty of Waitangi, which was dope because it was at a time where England didn’t care about women.)
By the 70’s, though, when second wave feminism was at a peak and the women of Aotearoa were rallying, wāhine Māori and white women began to branch off from one another, as they were moving towards different goals. White women’s interpretations of feminism were influenced by that of the UK and USA, drawing primarily on their ideals and values, (sexuality, reproductive rights, workspaces, etc.,) whereas Māori women were building upon Mana Wāhine, which is a movement that takes into account sexism, racism, colonialism, class and politics, which fuels their drive for change.
I’m not trying to say here that Mana Wāhine is better than traditional feminism, but also that’s exactly what I’m trying to say. Feminism needs to be refocused into a holistic lens that isn’t concentrated on the West, because feminism that is for women who are minorities, is feminism for every woman.
Second-wave feminism was a great start, and of course we’ve moved on to bigger and better things now, with third-wave feminism popping up in the 90’s. Third-wave
started to shine the light on intersectionality worldwide, seeing the unfolding of modern feminist movements like transfeminism, postmodern feminism, sex positivity and more. Nowadays, we’re listening to Black and queer feminist ideals, and focussing on broadly dismantling gender inequality and the structures that uphold it.
Though feminism is getting better at embracing women that aren’t the West’s idea of “normal,” (eg: anyone that isn’t a white able-bodied cishet woman,) there’s still so much work to do. TERFs are popping up all over the place nowadays, and with transmisogyny at a high, (just look at what happened at the Olympics), it’s more important now than ever to remind our trans sisters, especially those who aren’t white, that we love them and that women’s rights are rights for them as well.
Aotearoa, much like the rest of the world, still has a lot of work to do in terms of the decolonisation of feminism. So! If you’re looking for ways to decolonise and “intersectionalise” your feminism, look no further! Here are a few ways to be better allies towards all women:
1. Use your privilege to uplift those who have less than you. The more privilege you have, the more you need to listen. Donate your time, (and your money,) to those who need it. People will often join movements, and then leave most of the work to marginalised groups by being ignorant.
2. Learn how to cope with your guilt. As someone who has transitioned and passes as a man, I must acknowledge that I now, at least on a surface level, have privilege over a lot of women. And yeah, that makes me feel shitty. But it’s not a woman’s job to make me feel better, it’s my job to help dismantle the system that has given me that privilege in the first place. (This goes for everyone, btw! Men, yes, but also white women who have historically required a lot of emotional labour for WOC to explain their suffering too.)
3. Don’t be complacent in a system which allows people to suffer. Feminism is not the same for everyone: for some, it’s an act of defiance, it’s radical, it’s dangerous. To truly uphold feminism, you have to be willing to understand its intersections. It's not enough to simply advocate for marginalised women, you have to educate yourself on them and their struggles as well. Learning and unlearning never stops in the dismantling of a patriarchy; embrace it.
About this week's Artist
This week's centrefold is by Harper Mclean. Hey there! I’m Harper, and if my "Feminism Ain’t Dead" piece didn’t tip you off, I’m a huge fan of pink. Welcome to my art style—where pink reigns supreme, mixed with a touch of being chronically online, dreams of Italian summers, cherries, a dash of cowgirl core and all things 60s. As a self-diagnosed pink-o-holic, I’m thrilled to share my vibrant creations with you. Explore my colourful world and find me on Instagram @harperlily.design for your daily pink fix.
to Zealandia. You’ve been craving a little adventure lately.
of your insecurities, but that's the first step to getting over them.
about money. Cost of living crisis, am I right?
remember the tale of Icarus? No reason, just wondering.
Women's Lifestyle Expo
words by Emily Bull (she/her)
Who is the Women’s Lifestyle Expo for?
For the past couple of years, my mum and I have gone to the Women’s Lifestyle Expo at TSB arena. However, each time I’ve been bombarded with detox shots, weight loss tea and low-calorie alcohol options. Not to mention the array of cooking and cleaningrelated stalls—many of which were created and run by men. The whole expo has a sexist undertone, which forces me to question: who is the Women’s Lifestyle Expo really for?
As the Wellington Women’s Lifestyle Expo has passed, I’ve decided to have a look into what sorts of stalls will be at the upcoming Hamilton expo (run by the same people). Of the over 150 stalls I could find information on, I discovered the most common type of stall were ones that sold cosmetics or skincare, with a total of 27 stalls. Many of these stalls focused on 'natural skincare.'This was closely followed by food stalls (23), jewellery (16) and weight loss and fitness related products (15). A few of my favourite stalls include one which sells ‘holy’ hemp oil (I don’t understand what makes it holy), a candle stall which clearly uses multi-level marketing, and HRV for your home!
A Broader Perspective
So why is this a problem?
There is absolutely nothing wrong with being a woman who loves to cook, clean, or is super into her health. I personally am a massive foodie and love to cook and eat! However, the issue occurs when these are the only types of stalls we see at the expo. It encourages women to fit into harmful gender stereotypes, when similar stalls would never be shown at a Men’s Expo. Not to mention all the weight-loss promotion, when so many women have a history with eating disorders. Why am I being advertised for swimming classes for children, when there is the Baby Expo later in the year? Why are there so many stalls related to food and cooking when I can see those products at the Wellington Food Show? Being a woman is so much more than this, and I wish we could celebrate that instead.
"(...) the issue occurs when these are the only types of stalls we see at the expo. It encourages women to fit into harmful gender stereotypes, when similar stalls would never be shown at a Men’s Expo."
It’s important to note that not all the stalls at the expo are problematic. At the upcoming Hamilton women’s expo there are pole classes, a women’s only gym and a bunch of fashion businesses which are owned by women who design their own products. There are incredible artists and female-related non-profits, like insight endometriosis. Plus, it’s exciting to see that there are a couple of tertiary education stalls. If I was to create my own women’s expo, it would be an opportunity to celebrate stalls like these. A women’s expo should showcase female-owned business and give female-identifying artists a chance to share their work, not "funnel us into only things we are expected to do as women." (quote provided by Rewa Gebbie).
I understand that making this change to the current expo may not be easy. They likely already hold a relationship with many of the stallholders and there is a chance they may need to accept a few random stalls to fill the space. But I believe that creating clearer guidelines about the types of businesses encouraged to join, alongside limiting the number of stalls with sexist undertones—like those focused on cooking, cleaning, and weight loss—would make a huge difference to the overall enjoyment of the expo.
design by: Prunella Azzahra (she/her)
n January 2024, during the Chiefs' final Super Bowl game, Taylor Swift trended on Twitter due to AI-generated explicit images of her circulating online.
These graphic videos depicted her in sexually explicit acts in public settings. One particular video on platform X garnered over 45 million views, 24,000 reposts, and hundreds of thousands of likes before the account sharing it was suspended. The video remained on the platform for about 17 hours before being removed.
A quick search for "deepfake porn" on Google yields over 100 million results, with the top link advertising "Best Celebrity DeepFake Porn Videos." Celebrities are frequently targeted due to the vast amount of images and videos available online, which AI uses to create high-quality deepfakes. There’s a significant market for celebrity porn (see: the surge in Kim Kardashian’s fame after her sex tape was leaked in 2007).
The release of OpenAI’s Sora, an AI video generation software, has heightened concerns. Though expected to have the same content filters as ChatGPT, which prohibit explicit material, Sora exemplifies the rapid advancement in AI technology and its ability to produce lifelike images.
This technology doesn't just affect celebrities; it has a massive impact on regular people. The 2023 documentary My Blonde GF explores the experience of writer Helen Mort, who discovered her face had been used on a porn website without her consent. The film highlights the severe psychological toll this event had on Helen, a situation mirrored by countless other women.
According to a 2019 Sensity AI report, 96% of deepfakes are non-consensual sexual images, with 99% targeting women. Although laws and platform bans exist to curb deepfake technology and AI-generated porn, these measures are not always effective.
Deepfake porn strips individuals of their right to consent, handing control to those who wish to consume their likenesses for sexual gratification. It's not just celebrities who suffer—none of the women featured in these manipulated videos, including sex workers whose bodies are altered with someone else’s face, have consented to their images being used in this way.
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Online sex workers face additional challenges, such as censorship and content blacklisting on platforms like Twitter, Tumblr, and OnlyFans. Content theft has long been an issue in the industry, and now, with deepfakes, their images and bodies are being stolen and manipulated in new ways. Zahra Stardust, a fellow at the Berkman Klein Center for Internet and Society at Harvard Law School, noted that deepfakes highlight the broader issue of sex workers losing control over their own images.
Sex workers rely on the content they create for income, but deepfakes exploit this content without consent, replacing or removing their faces, and profiting from their bodies. As Honey*, a seasoned sex worker, shared, content theft already plagues the industry, and the rise of deepfakes threatens to exacerbate this problem.
In 2018, Vice published an article titled “Deepfakes Were Created As a Way to Own Women's Bodies—We Can't Forget That”, which captures the essence of the issue. Honey’s experiences further illustrate that the internet itself was designed to control women’s bodies, a fact we must not ignore. The consequences extend to both individuals whose faces are manipulated, and sex workers whose content is stolen.
The exploitation extends beyond sex workers, affecting the entire industry. Honey, when asked about the future, believes that AI-driven pornography will eventually find a place in the porn world, despite ethical concerns. She pointed out that the internet has already created space for various forms of porn, such as animated, audio, and cam streaming. These alternative forms coexist with the sex work industry because they offer something different that human performers cannot—hentai uses animation for visual appeal, while pornographic games like those from Lessons of Passion allow users to interact with the content in a way that isn’t possible with live performers.
Deepfakes, however, do not create something new; instead, they exploit existing content and individuals. Platforms like OnlyFans, PornHub, and ManyVids require creators to verify their age and identity before uploading content, but AI-generated models cannot go through this process because they aren’t real.
It’s not difficult to imagine a future where sites like OnlyFans feature AI models that can instantly respond to messages as if they were real people. While Honey, who primarily engages in calling, FaceTime, and texting sessions, isn’t worried about the impact of AI on her career, she does raise ethical concerns. She’s particularly troubled by the potential for AI customization to be used maliciously, such as creating fake versions of real people or generating illegal or unethical pornography.
AI’s ability to only use the data it’s given raises additional concerns. In a scenario where AI models are built using images, videos, and conversations from real sex workers, their content is further exploited, and they are further marginalized. Moreover, AI will continue to reflect society’s existing biases, perpetuating racism, sexism, and misogyny, which will undoubtedly influence the types of pornographic material generated and circulated by AI.
The main takeaway is that this technology was created from the desire to control women’s bodies, and it has become another means to exploit sex workers while erasing their experiences from the public narrative. While individuals may not have control over how this technology develops or whether their images will be used in pornographic material, we can take steps to destigmatize sex work by supporting those whose likenesses are used without consent and calling on governments to protect citizens' online identities and sex workers' rights to their intellectual property.
world,” said Ozzy Lusth, a contestant in May 2017. He may have said the word “microcosm” at least five times during the Survivor 34: Game Changers reunion, which was very “we live in a society,” of him. But Ozzy was right. Although it’s a reality TV show, it still holds up as a social experiment with gameshow aspects.
Survivor works because it features everyday people— who would probably never meet in normal life— contending over real problems, like starvation, survival, and the $1 million prize. It’s not a reality TV show about drunken rich people, with sisters fighting over a Bentley or a housewife selling cardigans on HSN; it has real stakes, and a life-changing prize.
Because of the realism Survivor presents, feminism is inherent to the show, though this may not be apparent at first glance. When you consider the numerous instances of fairly vile behaviour, you realise it’s consistently directed towards female, POC, and/ or queer contestants. In the earlier seasons these instances were presented by production as ‘fly-onthe-wall’ moments, allowing the showrunners to avoid intervening—as in a social experiment. Now, production loves to explicitly highlight the way dynamics in the show echo real-life issues. Survivor has always been political; it’s just recently the producers are drawing some sort of line in the sand.
Season Five had the first (aired) instance of truly awful in-game behaviour towards women. This was the first #MeToo Moment, which the show really tried to sweep under the rug (watch out for 2019).
shelter, Ted Rogers Jr. grinded on Ghandia Johnson, without her consent, while lying next to her in the tribe. Ghandia pulled him aside, he apologised and explained that he was married, and mistook her for his wife. Initially, she accepted his apology. Thanks to some pot-stirring from season-winner, Brian Heidik, Ghandia revoked her acceptance, got more upset (totally justified), and was voted out for an ‘emotional breakdown’—just her screaming on the beach, letting out frustration at ‘petty drama’ that was actually sexual assault. Really icky stuff—pretty routine treatment of emotional women, especially emotional WOC, though.
Season 14 was the first time there’s been a Final Three comprised totally of African Americans. For some reason, that I can’t quite put my finger on, the jury (mostly comprised of white contestants) were very bitter towards the Final Three. One juror, Lisi Linares, asked the condescending question of “how many zeros are in a million dollars?” I like to think she asked this because she didn’t know
Ten Seasons after the Ghandia situation, we have Season 15. One contestant, Jean-Robert Bellande constantly sought out tribemates Courtney Yates and Amanda Kimmel to sleep next to, made inappropriate comments, and was just a total creep. He was creepy to both women, but he was also incredibly aggressive towards Courtney, so I’m focusing on her.
In a Zoom interview (can’t find the date, but it was either during or after Season 39) Courtney explained how she went to production, saying that she didn’t
want to be there because of how uncomfortable she was. They asked her to “not ruin the show.” JeanRobert was aggressive towards her in every sense of the word. Courtney fired back with humour and brilliant bitchiness, because that was the only way she could get her complaints heard. Her confessionals are legendary for her brutal wit. Her allies, Todd Herzog and Amanda, insisted that they cared about her, but kept Jean-Robert until Day 24, pandering towards him and his ego. Her other tribemates saw her as annoyingly spiteful and petty, rather than uncomfortable and unsafe.
Then, because it’s 2007, we have the eating disorder rumours. Articles questioned if Courtney was anorexic, and if it was responsible of Survivor to have her onscreen. At the Season’s reunion, Jeff blatantly asked if she had an eating disorder. She didn’t, she was just tall and thin. Survivor deprives you of basic nutrients, so obviously everyone’s bodies go through drastic changes. It’s kind of a given. Interestingly, no one checked in to see if ‘Big’ Tom Buchanan was suffering from an eating disorder, despite his weight loss still being the record, with 80 pounds lost in Season Three. Just saying…
On Season 34 (Game Changers), Jeff Varner outed Zeke Smith as transgender at Tribal Council. The rest of the contestants rushed to Zeke’s defence, unanimously voting out Varner. They didn’t even go to vote, they just kicked him out. If you’ve seen any stand-alone clip from Survivor, it’s probably this one. Not much more needs to be said other than don’t out people, and don’t paint trans people as deceptive. The following year, the show got a GLAAD Media Award for Outstanding Reality Program, accepted by Zeke.
The so-called ‘unprecedented’ events of Season 39 are really gross. This label is also why I spent so long on Courtney Yates and Ghandia Johnson. Basically, Dan Spilo (someone who ‘works in Hollywood’) was very ‘touchy’ with the women. Kellee Kim and Molly Byman were particularly upset by this. Kellee and Missy Byrd bonded over their mutual discomfort around Dan. Kellee approached older tribemate, and Dan’s ally, Janet Carbin. Janet stepped outside of the game to talk to him about his behaviour.
Cue the most disgusting series of events: Kellee gets voted out, Missy (and her ally, Elizabeth Beisel) turn on Janet and say that they never had a problem with Dan, so Janet apologises and is targeted. Then, on Day 36 (out of 39 days), Dan is ejected for an off-camera incident with a crew member. Janet, the only one left to root for, is then voted off on calls this season “unprecedented.” We’re just going to ignore Ghandia and Courtney,
then? Fans tend to ignore this season, just because it’s so unpleasant. I don’t think we should act like this season doesn’t exist, but I also wish Dan never gets an ounce of attention, ever.
On Season 40 (Winners at War—he most awaited season ever), Sarah Lacina gave a stirring speech about how women are villainised for playing like men—lying, backstabbing, etc. She makes a good point, except that she did the exact same thing to Kass McQuillen in Season 28, going so far as to say that Kass was setting a terrible example to her daughter. She didn’t own up to her hypocrisy, but she is a cop. Surprise.
In Season 41, Host Jeff Probst switched from saying “come on in, guys,” to “come on in.” Why? To make a more welcoming environment for the young girls watching at home, obviously. It’s Survivor’s equivalent of corporate feminism, or Target’s Pride Collection. Conservative fans lost their minds at the wokeness, which was really funny.
Season 43 onwards highlights one of the most important, and shameful, parts of being a woman: you’re not always going to get on with other women. Cassidy and Karla were allies who turned on each other in Season 43. Season 45 saw Emily Flippen and Katurah Topps make the bold decision to complain about tribemates in their confessionals. I loved every minute of Katurah complaining about Bruce, and I adored Emily just disagreeing with everyone on her Lulu tribe. Emily’s face of disgusted confusion at the Pyramid conspiracy theories made my day. Season 46 had a great rivalry of Venus versus Soda, Venus versus Tiffany, Venus versus Tevin, Venus versus every man except Randen, Venus versus the Empire State Building.
Opinions on Venus were extreme: you either loved her and her snarky confessionals transcending the dogpiling on her, or you found her unwatchable. As a fan of contestants like Courtney Yates, Eliza Orlins, Parvati Shallow, and Kass McQuillen, I loved her. Her wit and hater-levels were refreshing in an era of less villains and Jeff Probst, the inspiring “you gotta dig deep” Dad-Host hybrid.
Season 46 was a big step in the right direction, in my opinion, as it highlighted the key social aspect of Survivor: you’re not going to like everyone, and not everyone is going to like you (and, unfortunately, you’re stuck on an island with them). Season 45 and 46 mark a change in the right direction, casting wise, especially with the female contestants. Hopefully, production is making changes in the right direction too.
Against the Snow, We Love
words by Anonymous (she/her/ia)
When I think about familial love between women I think of the beauty of blood in snow. The red against white creates a sense of understated and often unrecognised beauty. Yet, it also serves as a reminder of the consequences when humans interfere with nature— beauty tinged with a warning of danger. Society’s influence on these relationships forces them into predefined boxes of what they should be, dictating what is good or bad and even extending to how women should behave. In this metaphor, the blood represents societal pressure, where the show symbolises the relationship itself.
In my family, relationships endured their fair share of strain. My sister and I had the classic sibling relationship: loving each other as children , then hating each other for a few years, before finally settling into a mutual respect as we become adults. We fought fiercely, sometimes needing to be physically separated to avoid hurting each other, only to be chatting about a TV character or teaming up against our mum an hour later. Understanding her has never been complicated for me, even if others seem to struggle.
The way I show my sister love includes helping her with schoolwork or Māori projects, choosing gifts that suit her personality, justifying her actions to our mum, and trying to steer her away from stupid decisions by warning her of potential embarrassment. I’ve also played the role of older sister, supplying her with alcohol for her parties when our mum couldn’t be bothered going to the store. Her way of showing me love is by keeping me updated on hometown drama, telling me about all the stupid stuff she does, only contacting me when she needs something, and driving me around
when I visit home. We mutually show love through the occasional compliment, and by staying out of each other's social circles. I’m aware this isn’t everybody's ideal view of sisterhood, but it's ours.
With my mum, there’s a deep respect between us. My respect comes from recognising how, as a young mother, she has done an incredible job, much of it without a partner. And of course, she’s my mum, so I’m biased. She's worked incredibly hard to provide for her family, and I know she could have chosen a different path in life, but she chose to raise me and my sister. Her respect, I imagine, stems from pride in her child, though we have never actually spoken about it. I know she loves me because she tells me, she cries when I leave after visits, she calls and or texts to check in when we haven’t spoken in a month, and she shouts me groceries when I need it. She knows I love her because I say it back, I pay for the ridiculously expensive flights to go home, and I send her random updates now and then. Again, this might not be the ideal mother-daughter relationship by conventional standards, but frankly it doesn’t matter. It is for us.
I outline the nature of these relationships not to complain or devalue the relationships I have but to emphasise that, in my view, love comes from the little things. In my family, we don’t need grand gestures, frequent declarations of love, or the approval of others to affirm our bonds. I love the women in my life for the fact we find small ways to show care, despite the strain, the growing pains, our differences, the distance between us, and the societal expectations of how relationships between women should be—because, frankly, fuck that. Mothers don’t need to be perfect, sisters fight; it's simply human nature. We are all people, and in cases where situations aren’t inexcusable, these relationships endure, carrying love in their own unique, and sometimes unexpected, ways.
words
by Madison Brokenshire page design by Sarah Mckerrow (she/they); @surreal_cerealz
I have a confession to make: growing up, I thought New Zealand history was boring. I am not proud of this fact. And, unfortunately, I know exactly where a great deal of the blame lies: my highschool.
The majority of all I learnt about Aotearoa’s history was shallow at best; scraping basic myths about a singular event at worst. Every year around Waitangi Day, teachers would pull out the same lesson which approximately said, “There was a treaty and it was called Waitangi. There were translation issues and it still causes problems today. The End,” and then never bring it up again. Instead, we spent vague spans of time learning that apartheid happened in South Africa (but God forbid we ever let slip that Māori segregation was very real in Aotearoa, or really even bring up the 1981 Springbok Tour protests), and that blood diamonds are mined in Africa (but let’s not learn anything about workers’ rights in Aotearoa). All around me, I watched people complain that they didn’t want to learn about New Zealand because it was boring and nothing happened here. I watched students spout regressive, mildly anti-Māori sentiments to illustrate their complaint. And I watched the teachers agree with us when we said it.
Looking back, the fact that this occurred so constantly throughout my schooling that it was normalised to me is absolutely insane. Whether we like it or not, what schools tell us is formative. We absorb and develop unconscious assumptions to fill the gaps of what we aren’t told: New Zealand history was “boring,” “eventless” and “not worth our time” because people omitted it. What I hate more than anything is that I honestly began to believe it. I bought it, I bled it, I denounced my own history because I felt that it had no impact on my life. As if I wasn’t living in history every single day, walking on another iwi’s whenua, driving over a highway that crossed an urupā and pā where bones from massacres lay, as if the muddy ‘drain’ where I played as a child wasn’t the channelised remains a mighty crystal-clear stream that once flowed from the hills to the ocean.
It's not just about history, or History as a subject, either. Aotearoa-based material was MIA in pretty much every class I ever took—scarcer than water in a desert. In English, for example, the vast majority of films, books and case studies I recall examining were international (Western international, of course). Socially, the pop culture my peers and I consumed and discussed was exclusively international too. After all, what did New Zealand have to offer? Hunt for the Wilderpeople, Lorde, and… not much else. Despite being born, raised and educated entirely within this country, when it came down to it I couldn’t have told you much detail about its cultural or historical landscape. I had very little to do with my own whakapapa.
It took a big shift in my personal interests for that to change.
"It's not just about history, or History as a subject, either. Aotearoabased material was MIA in pretty much every class I ever took —scarcer than water in a desert."
Embarrassingly enough, the catalyst came when I read a piece of (European) historical fiction that I unexpectedly loved, and it spurred me to start writing in the historical genre. Before I knew it I’d written an entire novel set in London, and when it was done I had to sit back and think, “Hold on, what the fuck? I’ve never even stepped foot in Europe in my entire life.” I decided I needed to write something set in New Zealand, because you’re supposed to write what you know, right? I chose my parent’s hometown as the setting. Suddenly I was curiously looking into my family history and whakapapa in the location, just for inspiration.
It all spiralled from there, and the whole thing was like a dam breaking. I was learning—really learning—huge things about Aotearoa that my school had never mentioned to me. More than anything, though, I was discovering who I was. I was unearthing my identity from a sieve, watching all these things fall into place that I had never quite understood about my place here. And, at the same time, I was uncovering a connection to my Māori whakapapa that I’d buried a long time ago—because as someone who doesn’t “look Māori,” it had always been a lot easier to ignore that part of myself if my knowledge of it was limited.
But maybe that’s what they want, right?
After all, I couldn’t talk about the erasure of Aotearoa’s history from schools without talking about what the fuck is going on with the Nactfirst coalition’s proposed reform of the History curriculum. In case you’re not up with the details, the rundown is this: at the start of 2023, a new compulsory history curriculum was introduced to primary and secondary schools under the then-Labour government. It asked schools to teach pupils about things like Māori history, colonisation, Pacific navigation, the challenges faced by early non-Pākehā migrants, the role of power in New Zealand’s history, and much else.
It was a really good idea. RNZ reported that ninety percent of teachers and the majority of students were enjoying the
"Can’t have the kids learning all that “divisive” knowledge about where we came from, right? If they know about the past, they might start getting a little too leftwing, and we can’t be having that."
Aotearoa Histories curriculum. Predictably, though, David Seymour and the ACT party do not share my view. They campaigned on removing it, with Seymour writing in a Facebook post (ah, the joys of politics), that the new curriculum “threatens to indoctrinate students in left-wing ideas about colonialism, the welfare state, gender identity, and ‘cultural appropriation’.” He also claimed teaching about Māori history and colonisation was “dismal, depressing, and incorrect.” In late 2023, National signed into a coalition agreement with ACT—a document which included National agreeing to “restore balance” to the History curriculum. Following this, National Party education spokesperson Paul Goldsmith recommended that he wanted to see a move back towards teaching other countries’ history.
Can’t have the kids learning all that “divisive” knowledge about where we came from, right? If they know about the past, they might start getting a little too left-wing, and we can’t be having that.
Aroha Harris writes, “At the base of our histories are ourselves.” For all of those with whakapapa in this land, that couldn’t be more true. At the end of the day, it’s not just about identity and belonging for those of us with history here, even though that’s undoubtedly an imperative aspect of ensuring local histories are taught. It’s also about having an informed body of residents who hold a clear understanding of what has shaped the society they currently live in. One can’t just learn about the social contexts of other Western countries and dump that onto Aotearoa with the assumption that it applies—these islands are unique, dynamic, and nuanced in so many ways.
Of course, struggles for liberation are connected all over the globe, and we in Aotearoa are certainly influenced by all sorts of push-and-pull global factors. Those things are all still crucial, and I’m not suggesting that isn’t the case—we can’t afford to be insular. Think of Springbok tour protesters in 1981, dedicated to fighting against apartheid in South Africa whilst refusing to acknowledge the bitter never-ending struggle of Māori—conveniently
overlooking the dirt beneath their feet. It’s an attitude of selective blindness that lives on (thrives) today. I see it all around me: I see it in former friends, I see it in the classroom, I see it in the house of power. We’re a small island, but as a nation we seem to suffer from a whole lot of identity-lessness. I can’t help but feel we spend a great deal of time looking outwards, when at least some of that time should be spent looking in.
The fact of the matter is, without compulsory Aotearoa history guidelines, there exist schools where our history simply isn’t being taught. That was me. That was my experience. There is so much beauty and value to be explored here—and so much pain and mamae too—but the only way to heal these generational wounds is to unearth them—so that we can nurture regrowth, reconnection and reparations.
I’m incredibly grateful that I’ve finally been able to start digging my way through that process, and finding myself beneath the rubble. I write about Aotearoa’s history to heal the girl inside of me who was taught that her country and whakapapa had no history worth learning.
Mana Wāhine
Feminism, a powerful movement advocating for women's rights and gender equality, has taken many forms worldwide. In the Māori world, the understanding and expression of feminism weave through the rich cultural fabric, deeply rooted in Whakapapa, Tikanga, and Mātauranga Māori. For many, it is about reclaiming the Mana of Māori women, who historically held significant roles in their communities, ensuring that these positions of strength and influence are recognized and restored in contemporary Aotearoa.
Māori women have always played vital roles in Māori society. They have been the guardians of knowledge, keepers of sacred traditions, and leaders in their own right. The concept of Te Whare Tangata, the house of the people, symbolizes a deep reverence for women as the bearers of future generations. The womb is considered tapu, positioning women as protectors of life and carriers of whakapapa, a lineage central to Māori identity.
Historically, Māori society was more egalitarian in its gender relations than colonial structures imposed upon it. Māori women enjoyed autonomy, actively participating in decision-making, leadership roles, and spiritual responsibilities. The colonial era brought profound disruptions to these dynamics. British laws and Christian values imposed patriarchal structures that undermined the roles and influence of wāhine Māori, reducing their status within both Māori and broader New Zealand society.
This legacy of colonization continues to manifest in the persistent challenges Māori women face today— systemic inequities in health, education, employment, and justice. Yet, in response to these challenges, there is a growing movement to revitalize mana wāhine, the concept of Māori feminism, which celebrates the inherent strength, resilience, and leadership of Māori
women. Mana wāhine is a framework that honours Māori women’s experiences, rejects imposed colonial gender norms and seeks to uplift the voices of wāhine Māori within the broader feminist movement.
Mana wāhine is deeply connected to decolonization, as it challenges not only gender inequity but also the colonial systems that have shaped much of the contemporary Māori experience. Māori feminists assert the need for a movement that is intersectional—one that recognizes the interplay between race, culture, and gender. Mainstream feminism often fails to account for the unique experiences of Indigenous women, whose struggles are tied to both sexism and the ongoing impacts of colonization.
The resurgence of mana wāhine is seen in the arts, academia, political activism, and community leadership. Māori women such as Dame Whina Cooper, Meri Te Tai Mangakāhia, and contemporary activists like Pania Newton have played pivotal roles in advancing the rights of Māori women. Their contributions underscore the continuity of wāhine leadership and the centrality of Māori women in movements for social justice.
In the contemporary Māori world, feminism is not just a fight for gender equality; it is a fight for the recognition of whakapapa, the honouring of tikanga, and the restoration of the balance between tāne and wāhine.
As more Māori women reclaim their mana, they remind the world that feminism in the Māori context is about restoring harmony and honouring the legacy of wāhine toa, the true bearers of the future.
Noho ora mai, Shay McEwan.
Te Aitanga-a-Mahaki, Ngāti Pāhauwera, Ngāti Porou
Pōkai Tuhi
On Day One of Pōkai Tuhi, I sat in a room full of people who I chronically admired —nervous and feeling like an imposter. But my fear of not measuring up to the greatness in my midst dissipated as soon as the first joke cracked through our collectively awkward apprehension. From then on, I knew these Moana authors were the creative aunties, uncles and tuākana I had been longing for.
On Day Two, I visited Taitoko School with the effervescent Kiri-Michelle Mohi on a rosy-nose, bluesky sort of morning. We cautiously stepped into a classroom of suspiciously quiet tamariki. Sensing that they had been eagerly awaiting our arrival, I was overwhelmed with gratitude for their invitation.
A Samoan boy sat upright at the front of the class and only took his eyes off me to study the upu pouring from his pencil. I watched as our oceans cascaded into dilated roots. He wrote a poem in both of his languages and read his words to us. Then, I knew I was in the right place—this was why we came.
On Day Three, I solved all the issues of the universe on a long walk with my art-as-education sister, Emele Ugavule.
On Day Four, I listened to the fiery wisdom of my publishing-as-activism idols, Nadine Anne Hura and Anahera Maire Gildea.
On the final day, I wept. No part of me wanted to leave this better world we had forged together.
Pōkai Tuhi was an opportunity for Moana authors and learners to engage in creative experiences that centred our ways of knowing and being. Together, we used literature as a tool for liberation. We continued our ancient tradition of storytelling on our own terms, and we shared our strengths with the next generation of knowledge leaders.
Te Kahu Rolleston (Ngāi Te Rangi), Brianne Te Paa (Ngāti Kahu, Te Rarawa, Ngāti Whātua, Te Aitanga-aMāhaki and Te Whānau-a-Apanui), J. Wiremu Kane (Ngāpuhi, Ngāti Toro, Ngāti Manu, Te Mahurehure), Kiri-Michelle Mohi (Ngāti Rangiwewehi, Te Arawa), Maria Samuela (Kūki 'Airani), Emele Ugavule (Tokelau, Fiji) and Inangaro Vakaafi (Niue, Kūki 'Airani) took all my mamae and made it sparkle. These powerful tagata o le Moana illuminated the perennial mana of all my ancestors and led me home.
chunky, gold jewels against brown skin bright, red lipstick against gold teeth black curls in plastic, pink curlers taking shape overnight surging and swirling like an ocean swell perfect, opaque stockings against polished heels thick, knitted sweaters against thick bodies unshrinking, unphased wide, cheeky grins against chiselled chins loud steez and a confident ease like movie stars at the markets with earrings that dared to go off-grid unsilenced, uncensored ensembles that spoke for themselves sisters who needed no introduction as they landed on foreign shores
Post - Me Too?
Why we need to talk about sexual and genderbased violence in this hyper-online era.
words by Niamh Prendergast (she/her)
CW:
Misogyny, Sexual Assault, Femicide, Gendered Violence
In March 2017, hundreds of high school students protested on Parliament grounds after misogynistic ‘jokes’ circulated in a Wellington College boys’ Facebook group. The protest was a show of solidarity against rape culture in high schools. A few months earlier, Trump had won the Presidency after a campaign filled to the brim with hostility toward women. Sexual violence and misogyny were on our minds, to say the least. Later that year, Jodi Kantor and Megan Twohey published their NYT investigation detailing years of sexual harassment allegations against Harvey Weinstein, prompting celebrities to pick up the phrase #Me Too, originally coined by activist Tarana Burke. What followed was a global movement. Six years later, we are in what is sometimes considered the post-Me Too era. The world is a different place, and the Me Too movement helped change it. But what does it really mean to be ‘post-Me Too’? I argue we need to be thinking seriously about new proliferations of misogyny and violence.
It is no secret that despite positive trends in the likes of corporate feminism, women’s sport, and political leadership, we’ve also seen a global rise in gender-based violence, violent sexism, and misogyny. Women’s protests in Iran escalated in 2022 following the death of Mahsa Amini, with over 400 people killed by security forces since. Across the US, extreme laws regarding reproductive health have coincided with the rise of conservative 'trad wife' content (yes, it is harmful) and concerning popularity of influencers sharing harmful misogynistic opinions, like Andrew Tate and Jordan Peterson.
In Australia, a recent stabbing left six people dead, five of them women (the other was a security guard who died trying to protect others). This violence prompted nationwide protests and the Australian Government announced new sexual and gender-based violence prevention plans. The plans recognise the link between online and physical gender-based violence, ranging from addressing harmful deepfake pornography, to funding better support for victims of domestic and sexual violence.
In Auckland, just last year, a man swerved on the road intentionally hitting two schoolgirls. He told police of his frustration at the injustice in not having a girlfriend. Experts have pointed out that this is the closest NZ may have come, so far, to an incel attack. The correlation between this explicit act of violence and online misogyny isn’t hard to unearth for anyone familiar with incel internet culture. The concerning thing is that this culture is easily accessible, and the proliferation of extreme misogyny is encouraged by algorithms that favour controversy.
While these instances of extremism and gender-based, domestic, and sexual violence are diverse and not influenced by any one factor, it is clear we are seeing global rises in harmful misogyny, and that Aotearoa is not exempt. Feminism has made strides, but we live in a post-Me Too era where algorithms determine social and cultural attitudes more than we may like to believe, and where domestic and sexual violence remains a consistent threat to women.
It shouldn’t take a femicide like in Australia—or even a leaked Facebook joke—for us to stand up for Aotearoa’s women. Deepfake pornography is in our high schools. The threat of incel violence is not hypothetical. Men we know well are falling down Tate-ist rabbit holes at the hands of the never-forgiving algorithms. Our domestic violence rates remain the worst in the OECD. Feminist thinking is needed to address these entangled cultural and legal issues. We shouldn’t be waiting for an act of extremism to get us talking, and we certainly shouldn’t be assuming that our (sometimes) progressive country is immune to gender-based violence.
In a post-Me Too era, we still need to be talking about sexual violence, especially its new proliferations under our increasingly volatile online contexts. Talk to your mates; learn about these issues. Those steps toward cultural change will make us ready for the legal changes this country is starting to talk about, like (but not limited to) banning deepfake porn, criminalising stalking, removing the rough sex defense, and improving the justice system for victims of domestic and sexual violence.
PUZZLES everybody's favourite page
Across
IT'S A FEMININOMENON! | Crossword made by Holly
It’s a Femininomenon!
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Across
1. Friedan's famous feminist text - The Feminine ____ (8)
1. Friedan's famous feminist text - The Feminine (8)
