Civic Discourse, Civil Society, and Chinese Communities
Randy Kluver and John H. Powers discuss civic discourse in this chapter, specifically the elite (or "intellectual") class's role in Chinese civil society. They argue that Chinese political culture is charaacterized by a tendency toward elite-based civic discourse, rather than the self-articulation of interest. They argue that this tendency, which stems from Confucianism and Chinese Marxist theory, has resulted in a culture in which most "ordinary" citizens see social, political, and cultural issues as beyond their control. From this, they conclude that civil society and civic discourse emerging in China is not likely to show many similarities to the West.
Kluver and Powers begin with a discussion on elite-based civic discourse in Chinese civil society. They define civic discourse as "the discourse that seeks to advance social, cultural, and political goals that arise from personal or professional interests, interests that can be, but are not necessarily, independent from the interests of the state. It is expressed not just through overt political discourse, but also in popular culture, through movies, music, and advertisements, academic discourse, and the everyday talk of participants that touch on these issues." The elite class is comprised of "intellectuals" which technically includes anyone who goes beyond a secondary degree, but typically refers to a smaller group, between 1-5% of the population, with advanced education and interest in larger cultural or social issues.
The intellectual group represents an emerging cultural and political power in China and is currently involved in fundamentally reshaping most of China's channels of civic doscourse, including the media, educational institutions, and the emerging business structures and organizations that are creating a new consumeristic society in the PRC. Kluver and Powers suggest that the emerging Chinese civic discourse will likely be characterized by more intense participation by these intellectuals than is common of western elites. Also, that China's intellectual class will play a key role in the formation of a new Chinese society, characterized by more diversity and independence of thought.
There is a discussion of the discourse of representation in recent Chinese history, which highlights the major dynasties of the past century. The discussion that is most relevant is that of the establishment of the People's Republic under the Chinese Communist Party. Since its establishment, the Party has focused on channeling the articulation of private interests through Party-controlled institutions, such as the United Front work department. During the modern era, the CCP has always argued that it is the CCP that best represents the interests of all people of China, and that other organizations and institutions can only claim legitimacy as representatives when they are under the direct guidance of the Party. All representation begins and ends with the CCP, creating major antagonisms within Chinese society.
Two major political and cultural foundations of symbolic representation are discussed: Confucianism and Chinese Marxist theory. The Confucian political doctrine states that hierarchy is inherent to human civilization, that each level of the hierarchy fulfills a certain ideal role to maintain social harmony. It holds that peace and order in society are not maintained by by citizens articulating their own best interests, but rather in the conscientious fulfillment of ritual and moral duties. On the other hand, Chinese Marxist theory tends to stress the role of elites in determining the best interests of the masses. According to Kluver and Powers, these two forces, both of which contribute to elite-based politics in Chinese society, have been a key source of tensions in Chinese social and political life.
Discussion Questions:
1. Does it appear that Western civilizations function under an elite-based political system? If not, could that be possible?
2. The emergence of an elite-based political system in China has caused many social tensions. What other factors have contributed to these tensions?
3. The chapter identifies Confucianism and Chinese Marxist theory as key forces behind political culture in China. What other forces might contribute to political and/or social culture?
Kluver and Powers begin with a discussion on elite-based civic discourse in Chinese civil society. They define civic discourse as "the discourse that seeks to advance social, cultural, and political goals that arise from personal or professional interests, interests that can be, but are not necessarily, independent from the interests of the state. It is expressed not just through overt political discourse, but also in popular culture, through movies, music, and advertisements, academic discourse, and the everyday talk of participants that touch on these issues." The elite class is comprised of "intellectuals" which technically includes anyone who goes beyond a secondary degree, but typically refers to a smaller group, between 1-5% of the population, with advanced education and interest in larger cultural or social issues.
The intellectual group represents an emerging cultural and political power in China and is currently involved in fundamentally reshaping most of China's channels of civic doscourse, including the media, educational institutions, and the emerging business structures and organizations that are creating a new consumeristic society in the PRC. Kluver and Powers suggest that the emerging Chinese civic discourse will likely be characterized by more intense participation by these intellectuals than is common of western elites. Also, that China's intellectual class will play a key role in the formation of a new Chinese society, characterized by more diversity and independence of thought.
There is a discussion of the discourse of representation in recent Chinese history, which highlights the major dynasties of the past century. The discussion that is most relevant is that of the establishment of the People's Republic under the Chinese Communist Party. Since its establishment, the Party has focused on channeling the articulation of private interests through Party-controlled institutions, such as the United Front work department. During the modern era, the CCP has always argued that it is the CCP that best represents the interests of all people of China, and that other organizations and institutions can only claim legitimacy as representatives when they are under the direct guidance of the Party. All representation begins and ends with the CCP, creating major antagonisms within Chinese society.
Two major political and cultural foundations of symbolic representation are discussed: Confucianism and Chinese Marxist theory. The Confucian political doctrine states that hierarchy is inherent to human civilization, that each level of the hierarchy fulfills a certain ideal role to maintain social harmony. It holds that peace and order in society are not maintained by by citizens articulating their own best interests, but rather in the conscientious fulfillment of ritual and moral duties. On the other hand, Chinese Marxist theory tends to stress the role of elites in determining the best interests of the masses. According to Kluver and Powers, these two forces, both of which contribute to elite-based politics in Chinese society, have been a key source of tensions in Chinese social and political life.
Discussion Questions:
1. Does it appear that Western civilizations function under an elite-based political system? If not, could that be possible?
2. The emergence of an elite-based political system in China has caused many social tensions. What other factors have contributed to these tensions?
3. The chapter identifies Confucianism and Chinese Marxist theory as key forces behind political culture in China. What other forces might contribute to political and/or social culture?
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