Global Development in China
According to Yang (2016), global development is a wider concept concerned with the level of development of a state weighed on an international scale. Reflecting on global development with China as our case study, we would consider the position in which China’s development can be placed on an international scale. On the other hand, social capital reflects on the relations which can guarantee a nation some competitive advantage over the other nations. Effectively employed social capital creates a good environment in which a nation can thrive (Fine, 2010). This essay focuses on the relationship between the communism and religion and how minorities are treated in China.
In the bid to increase the rate of development within a nation, the aspect of social capital cannot be overlooked. Besides being a core factor to establishing togetherness, social capital ensures all the components of an economy are made available. For example, in the case of China, religion offered many confrontations to the communist which makes it difficult for the leaders to rule with no ideological sanction. With social capital, the fundamental cultural will be incorporated in a nations’ development agenda that guarantee goodwill and commitment from the stakeholders (Fine, 2010).
With no doubt, democracy is the sole factor which contributes significantly to instilling cooperative civil societies and functional social capital. According to Fine (2010), democracy as the rule of the people by the people ensuring all the agenda of the community is presented for consideration during decision-making. Apparently, development is a very sensitive agenda that calls for participation of all the society members; with which a ruling government has high control over what a nation can achieve. Hence democracy comes in to harmonize and present the demands of people creating an effective civil society.
Lack of social capital offers a huge bearing on the ability of a state to develop. This aspect can be justified when a society is not oriented for the same purpose; some of the political leaders, in this case, are more self-centered other than providing the service they were destined by the citizens. Usage of patronage highly denotes that a society tends to put into power those that provide them with incentives. On the other hand, corruption kills efforts as most of the capacity to develop a nation ends up in the hands of a few individuals (Lovell, 2005).
Chinese Global Development
A state which has high development capacity is at a higher chance of establishing and maintaining better social capital. With the virtual of having a promising development direction, a nation will attract more social capital from neighboring nations which constitute significantly to the sustainable future development. Whenever a state capacity is directed towards achieving the development agenda, a greater pool of social capital will be influenced (Lovell, 2005).
In terms of global development, China is the largest united multi-national state which has about 56 different ethnic groups. Among them, 91.59% are the Han Chinese while the other remaining 55 ethnic groups comprise about 8.41% (Fifth National Population Census of 2000). 8.41% presents the minorities who live in China. With a population of about 1159.4 million, the largest ethnic group, Han Chinese is found in most of the parts of China. Nevertheless, they are mainly found in the lower and middle reaches of Yangtze River, Yellow River, and Songliao Plains (Fifth National Population Census of 2000).
In the world, generally, no single nation which can boast of establishing a very good record in relation to the issue of treating minority groups. China is not exceptional. The treatment of minority is not fairly evaluated on the basis of sociological and political standards. However, there exist policies that protect the minority from further exploitation. The minorities in China are protected under the regional autonomy to settle in multiple regions. Such regions include; Ningxia, Tibet, Xinjiang, Guangxi, and Mongolia (Guo, 2008).
According to China’s State Council, China has maintained ancient forms of religion, such as Taoism and Buddhism. However, with increasing radicalization, the country’s belief system is taking a new edge and becoming increasingly diverse. About 61% of the Chinese population comprises the people who are strict followers of Atheism, 26% are followers of Confucian Philosophies, 6% adheres to Buddhist, 2% adheres to Christianity, and about 2% follow Islamic belief. These religions, however, raised many traction with communistic policies as every branch hold a diverse view on work, religion, and political leadership.
In conclusion, global development, social capital and civil societies are a perfect combination that a nation can use to make leverage of development capacity. With an efficient social capital, a nation is at an upper hand to attain its development agenda compared to another that has no goodwill with its social capital. In regard to China, the existence of many ethnic groups has ensured a huge pool of social capital which can be attributed to its massive growth and development. Corruption and patronage can be blamed for dragging a country’s development agenda backward. Whenever political regime is not oriented towards delivering the demands of the citizens, ethnicity will be bound to occur since there is no uniting factor to bring the people together for a common goal and increase Global Development ambitions.
Fifth National Population Census (2000) China’s Population Demography and Ethnic Groups.
Fine, B. (2010). Global Development China, Social Capital versus Social History. In Theories of Social Capital: Researchers Behaving Badly (pp. 90-109) Pluto Books.
Guo, X. (2008) State and Ethnicity in China’s Southwest and Global Development in China. Leiden: Brill.
Lovell, D. (2005) Corruption as a Transitional Phenomenon: Understanding Endemic Corruption in the Post-Communist States. In Haller D. & Shore C. (Eds.), Corruption: Anthropological Perspectives (pp. 65-82) Pluto Books.
Yang, F. (2016) “From Made in China to Create in China”: Nation Branding and the Global-National Imaginary. In Faked in China: Nation Branding, Counterfeit Culture, and Globalization (pp. 31-63) Indiana University Press.
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