Kapok | Quarrel of the Ancients and the Moderns

Eric Sautedé

Being once again more in tune, on a daily basis, with politics in Hong Kong, I can now better appreciate how different things are on this side of the Delta. With the ongoing campaign for the legislative elections that will be held this coming Sunday, the contrast is truly striking.
Not that the extent of the debates make things necessarily more enthralling in the former British colony: after all, the independence issue does catalyze a soul-searching discourse while it somehow hijacks the party — with and without a capital ‘P’. Important topics pertaining to social fairness or sustainable development thus play second fiddle.
Or do they? In the end, these are not mere technicalities, and one could argue that they actually necessitate a sense of certainty regarding the future if one is to find solutions that bind the whole community, and for several generations to come. Maybe the order of priorities is not that foolish after all.
But then come the ‘whys’? Why is Hong Kong so modern and Macao so traditional?
Language is not at stake: Cantonese, its plasticity and wealth of diverse and colloquial expressions, is striving in both SARs. Neither is the openness to the latest fads, be them Japanese, Korean or American: Pokémon GO is equally played on a Galaxy Hedge or an iPhone on both banks of the Pearl River.
Structure of population does play a role: only a minority of the population is born in Macao proper, and thus identification with one’s place is less of a contentious point while finding a ‘home’ within the Motherland.
And then, colonial heritage matters too: if “open” elections together with universal suffrage were in effect held sooner in Macao (early 1970s, versus early 1990s for Hong Kong), meaningful ones (with an extended registration of voters) actually started only in the mid-1980s (with a drastic recounting of the voters in 1992) in the barely lusophone city, and then the Portuguese colonial administration was very reluctant to co-opt the local Chinese elite in its higher echelons, a stark contrast with the localization drive of the British — and here I will refrain from comparing Rocha Vieira with Chris Patten, mainly out of respect for the latter.
The nature and organization of two very, very, very (where do I stop?) different economies are essential to understanding the divergence: financial capitalism can be murky, but it can never reach the degree of opacity of a gambling monopoly (now turned oligopoly) essentially resting on “gambling promoters” (the famous junkets) that are held accountable to no one but themselves. And in the context of Macao, outside influences bring tacky sophistication, but certainly not transparency. Laws and regulations in Nevada do — up to a certain point.
And then you have the press — freedom of the press, not only in name, but with independent titles able to finance themselves and run stories unimpaired. Sure, the environment is stifling in Hong Kong, but in Macao, Ou Mun Iat Pou and its propaganda-like content rules, while All About Macau, the most important liberal title in Chinese, still struggles to pay for a server based outside of the SAR…
When election time comes in Macao, there are no lawyers, no university professors, no journalists and no students with a real chance of winning the day. When a CUHK poll published in July indicates that 17% of the population supports independence in Hong Kong — 39% among the ones aged 15 to 24! — it does say something about the condition of the society. In Macao, no such poll exists and we are left to speculate on the state of the society thanks to the grassroots petitions that are mushrooming in support of the soon-to-withdraw UBER. Do people remember what happened with Viva Macau, Macao Dragon Company and Reolian? And then, who owns the taxis in Macao?
Macao, traditional? Yes, but in whose interests?