In the last decade a variety of local studies and more comprehensive works have shed light on basic-level Chinese politics and society, but Andrew Walder's book Communist Neo-Traditionalism has been the boldest and most influential in proposing a new paradigm for understanding the human realities of life and power in China. Although the empirical base of his study is the state industrial workplace in China, Walder claims that it is applicable to industrial relation in other communist countries, and his theory fits closely with Jean Oi's analysis of clientelism in rural areas.

Hong Kong, by now, is quite modern. At the same time, it remains essentially Chinese. Measured by most accepted indicators, Hong Kong qualifies as a newly industrialized region. It is using so much inanimate power to drive machines that the increase in fuel consumption is no longer proportionate to the increase in population size. It has joined the ranks of the “ecological phase 4 societies” in which the livelihood of the inhabitants is dependent on “extrasomatic energy”. As it began its transition in the pattern of energy usage much later, Hong Kong is still well behind western industrial nations in per capita energy consumption. But in Asia, in 1981, it had the third highest per capita use of commercial energy after Japan and Singapore, which stood at 1,487 kilograms of coal equivalent. Between 1960 and 1979 its average annual growth rate in energy consumption was about 10 per cent, a rate higher than those of all the industrial economies and most Asian countries except Singapore and the Republic of Korea. Hong Kong's productivity is high, ranking third in Asia after Japan and Singapore with a Gross National Product (GNP) per capita that grew at the annual rate of 6 8 per cent. By 1980 its GNP per capita reached US$4,240.5 In terms of employment, in 1981, 49 per cent of its labour force was engaged in manufacturing and construction, 47 per cent in commerce and various lines of services, and just 2 per cent in agriculture. The inhabitants of Hong Kong are keen participants in the mass media.

After three years of agricultural calamities, both natural and man-made, China has begun the importation on a substantial scale of foodstuffs— a dramatic departure from previous policy. The chief beneficiaries abroad are the grain producers of Canada and Australia.

Actual quantities involved may be regarded as small from the standpoint of total Chinese food consumption, but remarkably significant when considered in terms of the actual addition to domestic supplies of wheat and barley, the probable consumption of grain in the seaboard cities, the amount of foreign exchange required, the concomitant decline in other imports (including machinery and raw materials), and the enormous demands usually made upon transportation facilities by agricultural shipments from the interior to the coast. These food purchases are also significant from the standpoint of both Canada and Australia.

This article offers a sociological perspective on the rise of and crackdown on the falun gong in relation to the social, cultural and political context of China. I specify from a sociological perspective that the falun gong is categorically not a sect but a cult-like new religious movement. Its popularity, I suggest, is related to the unresolved secular problems, normative breakdown and ideological vacuum in China in the 1980s and 1990s. Before the crackdown, the falun gong represented a successful new religious movement, from a Euro-American perspective. However, most of its strengths as a movement have become adversarial to its survival in the specific historical and political condition of China.

The story of the rural Chinese family household in the post-Mao period is generally told in one of three ways, which might be labelled modernization, tradition restored, and demographic determinism. Modernization parallels the family theories of classical sociology: economic development and education tend to undermine extended family living arrangements by instilling nuclear family preferences, while the relaxation of migration restrictions allows young men to seek their fortune away from home. “Tradition restored” sees collectivization as having undermined the foundation of the extended family household, the family economy. The return of family farming has, in this view, restored the conditions under which the extended family can flourish. The demographic determinisi view assumes that family preferences persist but that demographic structures change. Rising life expectancies and declining fertility should increase rates of family extension, since smaller families mean that there will be fewer brothers available to live with a surviving parent. Thus as the birth control cohorts come of age, the prevalence of extended households should increase.

In the development of mass communications in China (as elsewhere), the newspaper is the oldest form, followed only this century by radio, and most recently, television. The earliest Chinese newspaper appeared in the TangDynasty, 1,200 years ago, and was published regularly by successive feudal dynasties. The earliest modern Chinese newspaper, however, was founded in the middle of the 19th century, published by Wang Tao, China's first political commentator.

Based on archival sources and interviews, this article relates the untold story behind several township elections. It shows that these experiments were largely the result of a discursive opening on expanding grassroots democracy, and efforts by local leaders to promote their careers by taking the lead in initiating electoral reforms. It suggests that over two decades of post-Mao reform may have encouraged a belief among some local officials that history is on the reformers' side. It also suggests that the current cadre management system may enable mid-level leaders to introduce political reforms at a lower level without seeking prior approval from their superiors. The article argues that succession politics may re-open the door for further electoral reform and that the international community can offer protection to local initiatives by pressing the Chinese government to improve its human rights record.

A wave of large-scale demonstrations from 2003 to 2006 has given rise to a new pro-democracy movement in Hong Kong and raised important questions about the political activism of the Hong Kong public. This study aims at achieving a better understanding of the cultural underpinnings of Hong Kong people's protest participation (and non-participation). Following a tradition of constructivist analysis which sees culture as a set of shared and more or less structured ideas, symbols, feelings and common senses, this study examines how participants in the pro-democracy protests make sense of their experiences and the ongoing political and social changes in Hong Kong. It shows that the 1 July 2003 demonstration has indeed empowered many of its participants, but feelings of efficacy became more complicated and mixed as people continued to monitor changes in the political environment and interpret the actions of others. At the same time, beliefs and ideas that can be regarded as part of Hong Kong's culture of de-politicization remain prevalent among the protesters. The findings of the study allow us to understand why many Hong Kong people view protests as important means of public opinion expression and yet participate in them only occasionally.

Few political parties have the opportunity to make a fresh start in a new location. An organization is rarely able to leave the environment in which its lessons are learned and apply them in a new one. However, the Chinese Kuomintang (KMT) encountered this situation after its defeat on the Chinese mainland and retreat to Taiwan. From 1950 to 1952, the KMT underwent a thorough organizational restructuring. The result was a renewal of its Leninist origins from the previous reorganization in 1924. During 1950–52, the KMT created a network of Party cells throughout the government, military and society to which each Party member had to belong. The principles of democratic centralism, ideology as guide to policy, hierarchical authority, and Party authority over the government bureaucracy and the military were reasserted.

China has good resources of land and water. The problem is that they are often not in the same place. The south, which is water-rich, is too hilly for extensive farming. The North China Plain is flat, like France or the Ukraine, but lacks water. It produces 27 per cent of China's grain, but at the cost of serious stresses on its water resource. Deficits in the surface water supply have led to intensified use of the groundwater well beyond the “safe yield” where recharge balances withdrawal. Hence the water table has fallen greatly under both rural and urban areas ever since electric- or diesel-powered tubewells became widespread in the early 1970s. In addition to increased pumping costs and the need to bore ever deeper wells, consequences have included land subsidence, compressing the emptied aquifer in a number of areas and salt water intrusion in coastal areas.

Since the late 19th century many Chinese leaders have studied abroad, mostly in Japan, the US or the former Soviet Union. Recently, thousands are returning from studying overseas. Is this new cohort of returnees more internationalist than Chinese who do not study abroad? If their values differ and they join China's elite, they could influence China's foreign policy. Drawing on surveys of returnees from Japan and Canada over the past 15 years, we compare their views on “co-operative internationalism” and “assertive nationalism” with the attitudes of China's middle class drawn from a nationwide survey in 2006. Our returnees are both more “internationalist” than the middle class and less nationalistic. So they are likely to support China's increasing international role and perhaps constrain China's growing nationalist sentiment.

The Soviet collectivisation campaign of 1929–30 and the Chinese campaign of 1955–56 were similar in that both turned out to be attempts at achieving nationwide breakthroughs in agriculture. Both régimes attempted in the course of about six months to make the radical transition from small-producer to collectivised agriculture. The plans and forecasts that had been formulated by both the Soviet and the Chinese leaders had not called for such a breakthrough. These plans had envisaged the completion of collectivisation at a fairly slow pace.i The following graph indicates the rapidity and scope of the changes that actually took place, as well as the dramatically different outcomes of the two campaigns.

Marxist economists and socialist planners share the view that the major objective of socialist economic development is to meet the needs of mass consumption. During the debates that followed the death of Mao Zedong in 1976 there was a searching examination of the extent to which development policy in the previous two or more decades had succeeded in raising living standards. A central premise of the policies of reform and Readjustment that emerged by the late 1970s from this debate was that consumption growth since the 1950s had been too slow. What was the evidence to support this contention? In what ways has policy since 1978 sought to redirect economic growth towards increased levels of consumption? Have these policies been successful and to what extent are they likely to continue to raise living standards?

This article traces a civil environmental lawsuit from dispute to decision to explore how environmental law works, as well as how lawyers and litigants try to work the law. Detailing ground-level encounters with a legal system promoted and carefully watched by political elites offers a fresh perspective on the ways the past 30 years of legal reforms have affected the experience of China's court users. Amid accounts of financial stress, lawyer–client tensions and the hunt for elite allies, what emerges is a story of variation. Although plaintiffs and lawyers agree that environmental cases are hard and wringing concessions out of polluters requires remarkable persistence, the process sometimes creaks forward so that appraisals are conducted on time, help is solicited and compensation won. How Chinese courts work (and how well they work) depends on local circumstances, an insight that suggests that disaggregating expansive concepts like rule of law is a helpful way to explore complexity instead of glossing over it.

Using official statistics and a pooled dataset of longitudinal surveys, the aim of this article is to examine the impact of the Individual Visit Scheme (IVS) on political trust in Hong Kong. Our multilevel analysis found that the gradual inflow of IVS visitors (mostly overnight visitors) increased political trust in the first few years, but that this trust rapidly diminished in later years, especially after the introduction of the one-year multiple-entry IVS endorsement (which attracted mostly same-day visitors). The main reason for the reduction in the positive impact of the IVS scheme is that the growth in the number of same-day visitors has contributed less to Hong Kong's economy than has the increase in the number of overnight visitors, and has exacerbated several social problems. The impact of mainland visitors has varied across groups with different levels of education. The political trust of people with a senior secondary education has been enhanced more by the increase in overnight visitors and reduced less by the increase in same-day visitors than that of people with a tertiary level of education or a junior secondary education or below.

The demise of collective units that attach citizens to the state in China has been overstated; the hegemonic form of Chinese citizenship today links participation and welfare entitlement to membership in a collective unit in a specific locality. This article presents an ethnographic account of the operation of this “normal” form of local citizenship in resident and villager committees in Tianjin. These committees combine participatory and welfare dimensions of citizenship in one institutional setting. Here, citizens are bound to the state through a face-to-face politics that acts both as a mechanism of control and a channel for claims-making, a mode of rule I term “socialized governance,” which blurs the boundaries between political compliance and social conformity, and makes social norms a strong force in the citizenship order. While variably achieved in practice, this form of citizenship represents an ideal that shapes conditions for politics and perceptions of inequality.

This article presents a qualitative empirical study of the impact of corruption and anti-corruption on the efficiency of China's bureaucratic system in developing a local economy. Drawing on 40 in-depth interviews and 98 days of participant observation, it first investigates the significance of extravagant position-related consumption in building personalized bureaucratic ties (patronage networks) and mobilizing resources for local economic development. It then examines the causal link between President Xi's campaign against corruption and extravagance and the rise of bureaucratic slack in local governments. The anti-extravagance campaign reduces the level of corruption in local government but it discourages local officials, who are motivated primarily by the desire to avoid risk and ensure political survival, from using banquets and gift-giving to build patronage networks, attract investment and mobilize development resources. The article concludes that corruption may contribute positively to the efficiency of a fragmented Chinese bureaucracy in fostering development at the local level, while the anti-corruption campaign compels local cadres to develop a new coping strategy – bureaucratic slack – for implementing policies and developing local economies.

US government reports describe Chinese-conceived “island chains” in the Western Pacific as narrow demarcations for Chinese “counter-intervention” operations to defeat US and allied forces in altercations over contested territorial claims. The sparse scholarship available does little to contest this excessively myopic assertion. Yet, further examination reveals meaningful differences that can greatly enhance an understanding of Chinese views of the “island chains” concept, and with it important aspects of China's efforts to develop as a maritime power. Long before China had a navy or naval strategists worthy of the name, the concept had originated and been developed for decades by previous great powers vying for Asia-Pacific influence. Today, China's own authoritative interpretations are flexible, nuanced and multifaceted – befitting the multiple and sometimes contradictory factors with which Beijing must contend in managing its meteoric maritime rise. These include the growing importance of sea lane security at increasing distances and levels of operational intensity.

The local party-state has always been a major source of extrajudicial influence in China. Drawing on interviews with judges, this article examines the impact of Xi Jinping's ambitious judicial centralization reforms, which are aimed at enhancing judicial autonomy by transferring authority over local court personnel and finances from local to provincial level. It finds that the reforms have achieved limited results. Although many appointment and budgetary powers were formally transferred to the provincial level, the local party-state retains considerable influence in both areas owing to its superior manpower, local knowledge and, in the case of developed regions, financial resources. Moreover, the local party-state maintains significant informal influence over the courts, which require many forms of discretionary assistance from various state organs – ranging from appropriating land for new courthouses to providing police protection for remote tribunals – in order to function. This setback highlights the depth and complexity of the courts’ political and economic embeddedness and serves as a reminder of the inherent difficulty of institutionalizing judicial autonomy, however limited, in a large and diverse party-state.

The third Congress of China's Literary and Art Workers, the first since the Hundred Flowers Campaign, was held in Peking from July 22 to August 13 “to review and assess” the literary and artistic achievements in the years between 1953 and 1960, “summarise and exchange experience, further define the road of development of socialist art and literature, and consider the tasks to be faced in the coming years.” The presence of Liu Shao-ch'i, Chou En-lai, and other political leaders and the large space which the People's Daily devoted to the meeting indicated its importance. Of the 2,300 delegates there were professionals and amateurs working in local governments and the services and from them a praesidium of over 180 members was elected before the long speeches on the opening day began. Kuo Mo-jo, as the President of the All-China Federation of Literary and Art Circles, first spoke a few words of welcome and then went on to outline the circumstances under which the Congress was convoked and the general political lines along which China's art and literature had been and would be developing. These lines were repeated once more, and elaborated, by Lu Ting-yi, Director of the Party's Propaganda Department and Deputy Premier, who represented the Party and the Government, and subsequently they were to be repeated many times over. The third speaker on the opening day to recite them was Chou Yang, Vice-President of the Federation and a Deputy Director of the Party's Propaganda Department, who also laid down six tasks for the Congress.