Do we even need Pride Parades any more?

There was something strangely familiar about the spectacle of the LGBTQ+ movement chewing itself up over the Auckland Pride Parade. It was vaguely reminiscent of the destructive paroxysms that convulsed New Zealand’s communist Left throughout the 1950s, 60s and 70s as rival factions competed to show who was most faithful to Marxist-Leninist ideology.

The feuding began when Moscow and Beijing fell out and New Zealand communists split into Soviet and Maoist camps. The plotting and infighting was so vicious and all-consuming that no-one had any energy left to fight the supposed common enemy, capitalism.

As the doctrinal differences became ever more esoteric and breakaway groups peeled off in new directions, the squabbling only seemed to intensify. As a wise Frenchman wrote a long time ago, revolutions have a way of devouring their own.

Meanwhile, life went on. Mainstream New Zealand was only dimly aware, if at all, of the feuding among its suburban armchair revolutionaries.

There are faint echoes of that era in the turmoil over the Pride Parade. In one sense, as political scientist Bryce Edwards has pointed out, the dispute over whether uniformed police should be allowed to join the parade was simply a classic clash between pragmatists and purists.

The pragmatic moderates want to work alongside the establishment. They accept that police harassment of gays is in the past.

The radicals, however, obviously place a high value on their status as an oppressed minority and are determined to remain on the margins.

Ideologically, it suits them to view the police as fascist enforcers of white male supremacy. In their own eyes, no doubt, they remain ideologically pure while the original gay custodians of the parade have sold out.

Both stances raise interesting questions. In respect of the mainstream gay movement, the question is whether there even needs to be a Pride Parade. Gay rights is no longer the edgy cause it once was. Homosexuality has been legal for more than 30 years and gays are allowed to marry.

If homosexuality is now seen as accepted and unremarkable, which is surely what the gay lobby has campaigned for over the past few decades, then the battle has been won and gays have no more need of a ‘‘pride’’ parade than indoor bowlers or model train hobbyists.

But the more interesting question relates to the zealots who banned uniformed police from participating. Here in full view, once again, is the neoMarxist phenomenon known as identity politics, whereby minority groups define themselves by their point of difference – whether it be gender, class, race, sexual identity, disability or age – and by their perception of themselves as oppressed.

The activists love to talk about inclusivity but in truth, they rejoice in their apartness and have little interest in aligning themselves with the mainstream. After all, why diminish what defines you?

Besides, it’s no longer a simple case of a single, homogenous ‘‘queer’’ community asserting itself, because the queer community has split into multiple factions, all pushing different agendas and sometimes fighting among themselves – just as in the communist cadres of the 50s and 60s.

New groups seem to appear by the week. It’s getting hard to navigate in this increasingly complex ideological landscape. Not only do we now have to get our heads around a ‘‘trans’’ community that virtually no-one had heard of a year ago, and whose agenda provoked a backlash from feminists, but we’ve also been introduced to a neo-Marxist theory called intersectionality.

Wikipedia defines this as ‘‘an analytic framework that attempts to identify how interlocking systems of power impact [on] those who are the most marginalised in society’’. Intersectionality grew out of resentment at the domination of the feminist movement by white middle-class women. It holds that if you’re a lesbian, working-class woman of colour, you’re far more oppressed than a Pa¯ keha¯ woman who lives in a restored Thorndon villa and teaches women’s studies.

In this new hierarchy of the oppressed, it goes without saying that middle-class gay men just don’t cut it any more. Small wonder that they’ve lost control of the Pride Parade.

Meanwhile, as with the communist schisms of the mid-20th century, ordinary New Zealand gets on with life. After all, identity politics and the associated culture wars are the concerns of a relatively tiny portion of the population.

But the row over the Pride Parade is the tip of a rather ominous iceberg. The difference between the mid-20th century and today is that, whereas the old-school communists never achieved influence beyond the trade unions, today’s neo-Marxists have got traction in politics, education, the media, the arts and even the churches. And their aims are similar: to undermine, destabilise and ultimately deconstruct mainstream society. We ignore them at our peril.

In this new hierarchy of the oppressed, it goes without saying that middleclass gay men just don’t cut it any more.