"Tales from the Lucky Generation" by Bob Calkin offers a reflective glimpse into the life and experiences of the author, who belongs to the generation often referred to as "lucky" and which grew up during a time of relative prosperity and opportunity in small town New Zealand.
The book weaves together a series of personal anecdotes, societal observations, and historical reflections, painting a vivid picture of Calkin's journey through life, shaped by the post-war era's unique challenges and rewards.
Calkin had working-class roots in Whanganui and was unusual in that he wanted to go to University and study law. Despite an amount of push-back from family and friends he achieved this goal and successfully practiced law in Invercargill and Palmerston North. However, he made the fatal mistake of going into business. When the business got into financial trouble he committed a number of frauds, was prosecuted and imprisoned. It was while he was serving his sentence that he began on a redemptive path that resulted in a return to University study and ultimately, after his release, obtained a PhD degree in sociology.
Calkin’s writing has an intimate, conversational tone that draws readers in, making them feel as though they're sitting across from him, sharing a cup of coffee while he recounts stories from his youth and beyond. He captures the essence of what it meant to be part of a generation that saw rapid societal changes, from technological advancements to shifting cultural norms.
The strength of this book lies in its authenticity. Calkin doesn’t shy away from the complexities and contradictions of his experiences, but at the same time seems to glide over details that he would rather not discuss.
He reflects on the privilege and opportunities his generation had while also acknowledging the challenges, mistakes, and missed opportunities that shaped him and those around him. The blend of personal reflection with historical context makes the book an interesting read for those interested in generational studies, as well as those who simply enjoy memoirs that explore the intersection of the personal and the societal.
While the memoir occasionally meanders, this can be forgiven as part of its charm. Calkin writes like a storyteller at a family gathering, sometimes tangential, but always circling back to a core message or theme that resonates with the reader.
Calkin’s insights provide a window into a time of great change, and his stories serve as a reminder of the unique journeys that each generation undertakes.
There are a number of aspects that Calkin discusses towards the end of the book which draw on his studies in sociology. Overall, his book is a personal narrative that encompasses a sociological perspective of the changes in NZ society that moved it from a homogeneous approach to a fractured one.
Calkin develops two concepts that drive his analysis.
The first is the Exclusion Tendency which relates to how well integrated individuals are to their families and communities.
The second is the Predatory Potential – which relates to the criminogenic nature of society – the level of crime that is generated by social and economic conditions.
The one leads to the other. NZ became an increasingly criminogenic society from the 1970’s “when the malaise started to set in to the NZ economy.” Although in the 1940’s and 1950’s the traditional hierarchical order was being challenged it was firmly in place and the economy was entering a boom time. These factors ensured that families and communities remained intact and the Exclusion Tendency was minimised. Even when young people fell off the rails there was no drug economy or criminal underworld of anything like the same proportion to get lost in.
Calkin argues that economic deprivation in general and inequality in particular, both driven by the inevitable crises that occur in capitalist economies, were undoubtedly significant drivers of the growing Exclusion Tendency and Predatory Potential.
Calkin considers that the neoliberal reforms of Roger Douglas and Ruth Richardson made a bad situation worse, creating a more divided and criminogenic society. Crime statistics rose in the wake of neoliberalism.
Calkin acknowledges that economic changes needed to be made but could have been done in a way that softened the impact for those who were struggling. The neoliberal changes – he argues – were implemented with little regard for the plight of low income earners and contributed to the level of hardship, inequal, exclusion and the predatory criminogenic nature of NZ society.
Calkin cites Scandinavian countries like Denmark, Finland, Norway, Iceland and Sweden as countries that created market economies where all sectors of society retained representation with the result that the most vulnerable were not left to pay the price for everyone. Rather there was a market-based mixed economy that nevertheless emphasised individual autonomy and social mobility along with a co-operative approach by unions, business and government. These are capitalist economies that strive to ensure that no one gets left behind.
Associated with the concept of the Exclusion Tendency is that of social cohesion, a term that frequently occurs in the course of Calkin’s analysis. What is probably meant - given the authors background – is a desire for basic commonly held values and a commonality of goals for the society that nevertheless favours individualism and celebrates individual effort.
One of the concepts that Calkin feels needs to be developed in a more nuanced way is that of religious tolerance. Although he speaks of “tolerance” specifically in the religious sense, the subtext to the discussion relates to the concept of tolerance generally.
Essentially, Calkin argues that mere tolerance is insufficient. It must go further. There has to be an acceptance of the validity of another person's belief or position. It is not enough to think
It’s okay to practise your religion, even though I believe that it is fundamentally wrong, while mine is right.
Calkin suggests that this is immature and needs to become
While I prefer and choose to practice my religion, I acknowledge that yours – ior lack thereof – is equally valid as we all essentially answer to the same ultimate reality.
This anodyne expression is not one of tolerance but of acceptance which may involve a validation of views or practices that are diametrically opposed to the speaker’s belief. By way of example, the first statement is one that may recognise but not accept some of the more unsatisfactory practices associated with Islam. The second statement is a validation of them.
Calkin identifies 5 challenges facing NZ society in the quest for a renewed Lucky Generation. He is not yearning for a return to NZ of the 1950’s and is more forward looking. He describes those who seek that outcome as “nostalgic malcontents” – those who would seek a return to the New Zealand of the 1950’s and early 1960’s when a prosperous life was within everyone’s grasp. The problem is that within the ranks of the “nostalgic malcontents” are groups who are disconnected and disempowered.
His vision is that with the right levers being used, and the proper addressing of his five challenges, the prospects for the future might be bright.
His is, however, a left wing view – one that is not surprising given his antecedents and his study in what is largely a left wing discipline. He favours the “levelling” suggested by Thomas Picketty and it is clear that he sees the State as the solution as well as having created the problem.
The difficulty is that his discipline, while engaging at times in “story telling” is largely based upon statistical analysis, the result being a solution where one size fits all. In that approach there will always be people left at the margins and a failure to accommodate and include individual aspirations and ambitions.
Calkin’s 5 Challenges are as follows
Inequality – Calkin recognises that there is a certain inevitability to this problem, given people are not endowed with equal qualities. He argues, however, that structural inequality has multiple negative consequences including inhibiting economic growth, decreasing social mobility and increasing violent crime. He cites Thomas Piketty, suggesting that continued growth in inequality will destabilise and undermine the democratic order. Piketty argues for progressive wealth and income taxes which need to be implemented globally. Calkin is critical of what he describes as obscene wealth - a frequent term deployed by the Left.
Allow me to digress. I am fascinated with those who use the term “obscene wealth”. From one perspective it is clear that the politics of envy has emerged from the swamp. But at what stage does “ordinary” wealth transition to “too much wealth” and ultimately to “obscene wealth”. Given that Calkin is a sociologist, and sociologists are engaged in a discipline that measures these things, I wonder what yardstick he has placed across wealth for it to reach the point of obscenity.
I could move into a discussion of how Ayn Rand (author of “The Fountainhead” and “Atlas Shrugged”) might deal with an egregious term such as “obscene wealth”. Suffice to say that I have always seen the acquisition of wealth as a result of a number of factors, perhaps the most important of which is hard work. Retaining and increasing wealth doesn’t just “happen”. It requires care, intelligence and hard work. Money doesn’t grow on trees, it is said, and by the same token, if not properly harboured and nurtured it soon dissipates.
Unsurprisingly Calkin is also critical of the “unbridled power” wielded by transnational corporations. He argues for globally enforced measures that require corporations to demonstrate the highest ethical standards and a significant contribution to the “common good” – a sort of universal socialisam.;
Social Exclusion and Alienation – The theme of loss of a sense of community which countered exclusion resonates through the book. Calkin argues for a deeper form of welfare creating bonds of “social cohesion” required to turn more of us towards constructive, inclusive activities and away from self-destructive and anti-social behaviour. This would minimise the exclusion factor. Amusingly he concedes that the precise detail of the new social mechanisms needed for this deeper kind of welfare to emerge remain to be worked through over time. Thus he has given us an amorphous theory without a practical path to its achievement.
What he imagines he says will not be a nanny state or have the state exert control over the lives of citizens. It is about the State providing the resources and tools for communities so they can keep their members engaged or connected, filling the social vacuum that sees so many drift into crime or descend into mental illness. What he fails to understand or recognise is that the State will inevitably exert control over the lives of citizens as a quid pro quo for the provision of the resources and tools it provides.
Also observes that there is a spiritual void which has caused humanity to lose its way. The focus on achievement and “hyperindividualism” has diminished our sense of the scared and out appreciation of what it means to be human. Calkin and I part company in this respect in that I celebrate the individual and his or her achievements. The collective view of society espoused by the Left interferes with individualism at best or crushes it at worst.
Climate Change and Economic Sustainability
Calkin expresses concern at the slow steps to take positive action – observations about the dairy industry – applauds He Waka Eke Noa – a partnership between farmers and government and iwi to map and effective emission reduction framework for agriculture.
Technological Upheaval
Calkin recognises the disruption accompanying technological change but expresses concern that AI will exacerbate global inequality creating immense wealth for some while others will become exploited data colonies. He suggests the creation of transnational protocols and systems needed to make sure that technology serves humanity rather than the other way round – once again a universal socialist solution
Nuclear War
This issue is discussed in the least detail. Calkin observes that the international solidarity that has kept nuclear conflict at bay needs to be nurtured and enhanced and that there is a collective awareness that war is an unacceptable strategy for advancing the interests of individual nations.
Conclusion
If there is a theme that comes through Calkin’s book it is one of respect for ones fellow humans. He expresses this as “humanunity” although his concept of that and mine of respect are still quite different. But if he is calling for a culture of respect the he and I are in agreement. His book is worth a look and is an easy read – I finished it in a day – and it is if anything thought provoking.
Let’s face it, it provoked this review.