Regimes of Resonance: Cosmos, Empire, and Changing Technologies of CCP Rule

This analysis aims to place certain key elements of Chinese Communist Party (CCP) rule observed under Xi Jinping today into longer and fuller historical perspective. It highlights trademark CCP practices of ordering space, marking time, potent political messaging, and vigorous propaganda diffusion as these have evolved over many years up to the present, reconsidering these in light of early Chinese cosmological thought and later symbolic practices of empire.

“Green-Colored Uyghur Poet”: Religion, Nostalgia, and Identity in Contemporary Uyghur Poetry

There is wide consensus that Islam is an important rallying point for the Uyghurs and an essential component of their national identity. Yet despite its centrality in Uyghur culture, there is only marginal reference to religion in modern Uyghur poetry. In this article, I argue that poets such as Adil Tuniyaz, Tahir Hamut Izgil, and others, most of whom are secular and urban, choose to relate to religion through mysticism and nostalgia in reaction to the Chinese state’s characterization of Islam as identified with violent fundamentalism and terrorism. By avoiding the use of separatist symbols, these poets contribute to a broad national ethos that strengthens contemporary Uyghur identity.

A Critique of Marketism: Varieties of Exchanges in China’s Past and Present

The theory and ideology of mainstream Anglo-American “marketism” do not accord with reality. Its core idea—equating all trade with equal and mutually beneficial market exchanges, and believing that such exchanges are certain to lead to division of labor and transformative changes in labor productivity—is a one-sided, idealized construction. It erases unequal exchanges under imperialism and ignores the realities of the use of cheap informal labor in developing countries by hegemonic capital in the globalized economy. It also disregards pervasive unethical pursuits of profit among producers and widespread human weaknesses among consumers. If we proceed instead from China’s actual experiences, we can come to see and grasp the many different varieties of trade that differ from the abstractions of conventional marketism, including the “commercialization of extraction” that long characterized the principally unidirectional “trade” based on severe inequities between town and country, as well as the “growth without (labor productivity) development,” or “involutionary commercialization,” that long characterized domestic Chinese commerce that emerged under severe population pressures on the land. If we turn instead to the “take-off” period of the recent decades in Chinese economic development, we can see also the great contrast between Chinese realities and the mainstream economics construct of a “laissez faire state,” and see instead the state engaging most actively in development, and state-owned enterprises working closely together with private enterprises. Those realities are perhaps most evident in the recent dramatic development of China’s mammoth real estate economy that has been the main engine of rapid development since about 2000—most especially in its immense process of the “capitalization of land.” We can also see how the tradition of the “socialist planned economy” has operated in unison with the new capitalist market economy, by combining the twin ideals and mechanisms of “people’s livelihood” and “private profit.” What is needed is a new kind of political economy that can grasp and illuminate such changes.

A Reflection on Postwar Neoclassical Economics: The Shift from General Equilibrium Theory to the New Microeconomic Theories

The theoretical focus of neoclassical economics experienced a significant change in the 1970s–1980s. General equilibrium theory lost its dominant position in theoretical economic studies, with its role of setting the research agenda taken over by what this article calls the “new microeconomic theories,” principally decision theory, game theory, and mechanism design. Mainstream economists, post-Keynesians, and historians of economic thought each give a different explanation of the hows and whys of that change, but all miss some critical methodological implications. That change, as this article discusses, shows that neoclassical economics has turned from “grand theory” toward “small models” with empirically delimited utility and that the ideology of marketism lacks a valid scientific foundation. This interpretation can help illuminate the deeper dynamics of the postwar development of neoclassical economics and provide insights for a new political economy that can come to grips with political-economic practices that cannot be fully grasped by the neoclassical tradition.

China’s “Economic Miracle” and the Universal Modernization Model

Neoclassical economics relies on highly formalized deductive logic to create an overly simplified picture of economic practices. Its universalized model of modernization assumes that the relationship between state and market is antagonistic. This presumption reduces China’s “economic miracle” to a simple transformation into a market economy and underestimates the role played by the government, making it impossible to construct a theory that considers China’s subjectivity. Studies on China’s economy should focus on its practices, which may appear to be paradoxical if seen only from the perspective of Western neoclassical economics, in order to construct an accurate depiction of the foundations of China’s development experience. Only through such an endeavor will it be possible to incorporate into any new theory of economic modernization the distinctive features of China’s development.

The National Supervision Commission: A “Subaltern History”

This article explores the history of state supervision organs in the People’s Republic of China (PRC) from the early attempts to establish supervision organizations in communist revolutionary base areas to the founding of the National Supervision Commission in 2018. In the PRC today, the power to supervise the activity of state organs is not autonomous but is rather part of the disciplinary powers of the Chinese Communist Party. This type of institutional arrangement does not result from any predetermined path of historical and institutional development. While institutions should ideally work as predicted or dictated by distinct political philosophies or by models of institutional design, their development can in practice be shaped by bureaucratic politics and by variables endogenous to both political philosophy and institutional modeling.

The Social Science of Practice Approach to the Study of China’s Development: A Methodological Discussion

The basic facts of China’s economic development have called into question Western transition economic theory, most famously presented in the works of János Kornai. On the other hand, the three most representative approaches to explaining China’s development experience have variously emphasized the resource endowment structure, or the property rights system, or the incentive mechanism behind the behavior of local governments, as the key to China’s economic development. Although they focus on different dimensions of China’s economic practices, they ultimately converge on the logic of marketism as the explanation. The “social science of practice” approach proposed by Philip Huang is distinguished from these orthodox theories in that, first, it attends to the rise of the huge informal economy in China and reveals the historical roots of contemporary social inequality. This approach has three closely related characteristics: theoretical formulations based on analyses of paradoxical phenomena, a broad historical perspective on current problems, and the idea of substantive justice. The main significance of this approach lies not only in its insightful and practice-focused understanding of the key realities that have been ignored by mainstream theories, but, more importantly, in its multiple inspirations for constructing a social science theory that incorporates Chinese subjectivity.

Hierarchy, Resentment, and Pride: Politics of Identity and Belonging among Mosuo, Yi, and Han in Southwest China

How do non-Han populations in China navigate the paradoxical expectations to become “proper” Chinese citizens, like the majority Han, while retaining pride in cultural practices and traditions that mark their differences? This article examines how Mosuo (otherwise known as Na) people in Southwest China have constructed the moral legitimacy of their ethnic traditions and identity through redirecting the Orientalizing gaze toward their Yi neighbors, another ethnic minority in the region. This argument, which displaces the analytical focus from the majority Han and the political state in analyses of the maintenance of ethnic boundaries, delineates how prejudice against a third-party ethnic other can serve as an important pathway for establishing cultural citizenship in the People’s Republic of China. The article ends with a discussion of the methodological significance of this lens for understanding interethnic relationships, while recognizing the challenges of examining ethnic prejudice as a site for negotiating identity and citizenship.

The Minorities of Chinese Philosophy: Ideology and Identity in the Academic Discipline of “Ethnic Minority Philosophy”

The academic discipline of “ethnic minority philosophy,” which emerged at the beginning of the 1980s in the People’s Republic of China, has thus far remained virtually unstudied in Western-language scholarship. The aim of this article is to place the genesis and development of this little-known discipline against the wider background of modern Chinese scholarly and political discourses on the interrelated issues of national, ethnic, cultural, philosophical, and religious identity. In doing so, this article analyzes what I call the “hierarchical inclusion” of minority traditions into the history of Chinese philosophy, the perceived proximity between ethnic minority philosophies and “primitive religion,” and the role of the problematic concept of “culture” in the reinvention of minoritarian traditions of thought as philosophy.

From Wu Xun to Lu Xun: Film, Stardom, and Subjectivity in Mao’s China (1949–1976)

This article focuses on Zhao Dan’s (1915–1980) career in film after 1949 to investigate a specific type of stardom unique to Mao Zedong’s China (1949–1976). We argue that this new stardom was similar to what conventionally defines stardom, but with an added political dimension: Zhao Dan’s acquisition of high political standing in the People’s Republic of China (PRC). To arrive at a fuller understanding of the state–artist relationship in the PRC, this article challenges the paradigm of accommodation and resistance between the tyrannical state and subordinated artists, which presupposes a subjectivity or selfhood on the part of artists that pre-existed and was maintained against the intrusive hegemonic ideologies of the state. Instead, we underscore that the making of Zhao Dan’s subjectivity in the PRC—his subjectivity-in-stardom in this case—was a dynamic process, a “becoming.” Zhao Dan’s checkered career indicates that he not only acclimated himself to the ever-changing political atmosphere of Mao-era China but also sought to benefit from it.