The western media's focus on Hong Kong helps the world understand China's need for political reform. But a sharp focus sometimes misses the big picture. In the complexities of Chinese politics, big changes often begin with subtle words. Thus, 'political civilisation' made it into China's official lexicon this year, but the western media failed to notice.
In March, China's constitution was amended for the fourth time when the National People's Congress enshrined 'political civilisation' beside 'material civilisation' and 'spiritual civilisation'. Jiang Zemin first introduced the term in 2002 during a Central Party School speech preceding the 16th Party Congress meeting, adding it to the existing terms coined by Deng Xiaoping. Deng's 'material civilisation' reflected high growth and economic efficiency, rejecting Mao-era austerity. His 'spiritual civilisation' acted as a balance.
Having gone from socialism to capitalism in just a decade, by the late-1990s Chinese society had become infatuated with conspicuous consumption. Recognising that China lacked ideology as well as religion, Mr Jiang developed 'spiritual civilisation' into a new social ethos to fill the ideological vacuum. The term encompasses a spectrum of social concerns, from environmental protection, cultural arts and humanitarianism, to self-respect.
Before stepping from the political centre stage, Mr Jiang added 'political civilisation', leaving his successor, Hu Jintao, with a package of 'three civilisations'. 'Political civilisation' lacks a clear definition, but in the Chinese context, an undefined concept is a good thing. Open to interpretation, it may evolve in several directions. At this stage, it includes 'legal civilisation' as a subcategory. Legally regulated institutions are necessary because under a market economy, the nation must function according to fair rules, not leaders' whims. 'Political civilisation' can also be read to include democratic participation and system reform, albeit within the party. While a road map has not yet been drawn, it is possible that Party Congress meetings could become real electoral conventions where candidates stand for the top seats in an open vote.
Certain western political theorists may not accept the idea of direct voting within the Communist Party as a workable form of Chinese democracy. They believe there must be two competing parties, even if their platforms hardly differ. Arguably, this is more democratic than a one-party system. But, a system of choices, nominations and direct voting within a party framework, where competing interests represent different platforms, may not be bad, either.
As part of a clear agenda under 'political civilisation', the powers of the National People's Congress would be increased so that it can assume a substantive function, not be just a rubber-stamp authority. This will involve limiting the overriding authority of the State Council, China's executive branch.
