New Zealanders will go to the polls on 7 November for a general election which may prove significant well beyond the immediate contest for parliamentary seats. For the country’s Muslim community, as for other citizens, the occasion provides an opportunity to consider not merely which political programme appears attractive, but what principles should govern the country’s future direction.
The temptation at election time is to concentrate upon personalities, promises and short-term economic calculations. Yet these are ultimately secondary matters. Beneath every political programme lies a particular understanding of society: what government should do, what individuals owe to one another, and where authority ought properly to end.
One question deserves particular attention: how much power should the State possess? Government has legitimate and necessary responsibilities. It must maintain public order, defend the country’s borders, provide essential services and administer justice. But a healthy democracy also recognises that government cannot—and should not—be responsible for every aspect of social life. Families, religious institutions, voluntary organisations and local communities perform functions which no bureaucracy can satisfactorily replace.
This question has particular relevance to religious communities. Religious freedom means more than freedom to worship privately. It also involves the ability of communities to establish institutions, educate their children, maintain traditions and express moral convictions without unnecessary interference. A society genuinely committed to liberty must protect freedom of conscience even when the convictions involved are unpopular.
Another issue concerns equality. There is a profound difference between equality before the law and the permanent classification of citizens according to racial, ethnic or ideological categories. The first establishes a common citizenship; the second can unintentionally encourage social fragmentation. New Zealand’s Muslim community is itself diverse, comprising people of numerous national, ethnic and cultural backgrounds. Its long-term interests are therefore better served by a political culture which recognises common citizenship rather than continually emphasising competing identities.
Immigration and integration must likewise be approached with realism rather than emotion or sentiment. New Zealand has benefited enormously from immigration, and Muslims have made substantial contributions to the country’s economic, intellectual and social life. Nevertheless, successful immigration requires integration into a shared civic framework. Diversity is sustainable when citizens can retain their distinctive identities while simultaneously accepting common laws, institutions and responsibilities.
Economic policy presents another test of political maturity. Compassion for those facing genuine hardship is compatible with the belief that employment, enterprise, personal responsibility and prudent management remain essential to a prosperous society. Governments possess finite resources, and policies designed to solve one problem can sometimes create another. Good intentions alone are therefore insufficient; political programmes should be judged by their consequences.
There is also a broader question concerning social order. Freedom cannot flourish where public disorder becomes normal, nor can communities prosper when confidence in the law declines. The preservation of public safety is not an inherently ideological proposition. It is one of the basic responsibilities of government, particularly towards families, businesses and vulnerable members of society.
For Muslim voters, none of this requires a narrowly sectarian approach to politics. On the contrary, the most useful question may be whether a political movement’s underlying assumptions are compatible with principles which Muslims share with many other New Zealanders: the importance of family, personal responsibility, religious freedom, social stability, justice, community and accountable government.
In the final analysis, electoral wisdom requires looking beyond the immediate attraction of political rhetoric. The prudent voter considers the principles which endure after election promises have been forgotten. Those principles – liberty, responsibility, justice, family, community and the rule of law – provide a more reliable compass than the changing fashions of political debate.
The approaching election should therefore be treated as more than a contest between competing promises. Political parties should be examined according to the society their policies are likely to produce.
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