In 1909, at the beginning of what was to be defined as “the short century”, the Italian Futurists said “We stand on the far promontory of centuries!” Today simultaneity, another futuristic concept, has reached around the world and, in particular, all people in every social class. What is simultaneous influences all our myths, behaviors and values – it is not just a mere economic or financial transaction. In fact, the World Wide Web connects, almost instantly, huge masses of poor and rich people, as well as elites.
Hence, in such a context, which is completely new to the psychological, cultural and anthropological experience of large masses of people, it is perhaps useful to rethink the cultural and religious distinctive factors of the world we have known and of the world we will contribute to build.
It is a fact that Europe is no longer at the center of global cultural routes. Its underlying idea – its foundation myth – has now become the ”idea of technology”, the continuous and repetitive transformation of the universe into a civilization of téchne in which, according to the German philosopher Heidegger, man is ever more surrounded by powers he created that do not follow his will but, on the contrary, adapt man to the will of technology.
Hence technology as Goethe’s Faust, almost a daemon freed from the matter that, although contributing to better learn how and what nature is, does not change or elevate the nature of man, who always remains what the Enlightenment doctors defined homme plante and homme machine. It is the universe of the ordinary man, without roots, who sets himself up as center of the universe with his “material needs”.
The plant-man, the machine-man and finally the mass-man, the One Self becoming the Many Selves, the current forms of oligarchic democracy we know all too well, before having experienced the Self of the Many totalitarianisms.
Life not as destiny, but the human biological survival – strengthened, extended and made dynamic – as a demonstration of the téchne autonomous power.
At geopolitical level, the issue radically changed with the translatio imperii occurred at the end of World War II, when Great Britain assigned its British Empire to the United States with a view to repaying the high debts incurred due to the very long conflict.
Nevertheless, apart from their poor neo-positivistic cultural fabric, the United States had no conceptual framework to manage and provide meaning and symbols to the great economic growth which took place in the “Thirty Glorious Years” (1943-1973), dominated by a system of fixed exchange rates between the major world (Western) currencies.
Hence the sequence of the Cold War culture, focusing on the “free world” myth as against the Soviet and Communist authoritarianism, a surely tough regime which, however, did not qualify itself only with its anti-democratic credentials or with the rejection of “free trade”, at least on the internal market.
Communism was a materialistic religion of the future, a futurism in which the “Marxist science” (the last discovery of the scientist myth of capital) allowed the leap forward to the final stage of development of the bourgeois, the full realization of his material needs.
A global division between East and West in which both sides underlined productivity, technology, the myth of man devoted to the accumulation of ever more complex material goods suitable for leading an easy, cheerful and free life – free from the past and from its heavy legacy of wisdom and knowledge, which could not be wiped out.
Later, after the complex political and cultural evolution of the Soviet (and Chinese) world, the materialistic West has acquired some of the traits that the British economist and philosopher, John Stuart Mill, precisely defined as “Chinese” or hyper-massified, while the East has regained not only its geoeconomic dominance, but also the idea of its own past and identity – the identity which is lost when you are conquered, as is the case with Europe, after having spread your own cultural pattern everywhere.
Also Nietzsche, in his “Posthumous Fragments” of 1887, spoke about the future Spirit as the “soothing balm” which would be poured onto the “Chinese guys” – all alike – of the great mass production.
Today, in terms of knowledge and wisdom (and not of trivial “culture”), the development of cultural and religious balances is crucial also in relation to material values.
According to the CCP, Confucius – really hated by Mao Zedong (who was a Taoist) – was one of the “four old wise men” and, according to the Red Guards loyal to the Great Helmsman, he was also the ideologue of feudalism.
Today, however, Confucius is the philosophical model of China’s “harmonious society” and of its social stability, much loved by the Party, while many contemporary Chinese philosophers readapt Confucianism, which also René Guénon considered to be “Tao’s esotericism”, a universal philosophy which also applied to non-Chinese people.
Hence, while Europe’s Idea is still linked to the repetition of the Enlightenment fake miracle, a theory of the “liberation” from traditions, wisdom and separation between the Idea and téchne – as we can see in the tragic responses provided to the jihad – Asia and China, in particular, are retracing not only the steps of technology, but also the steps of their tradition.
It is precisely that tradition that Europe wants to wipe out, still considering itself as the place of Everything, of the Material Everything while, in the whole Eurasian context and in many Mediterranean areas, there is the evident revival of philosophies and ancient ways of life, as well as the simulacra of the Gods that the Western materialistic myth had dismissed as “false and deceitful”.
While capitalism is changing as perhaps never in the past, thus becoming a world mass phenomenon, we witness the end of the materialistic, positivistic, atheistic and anti-traditional ideology which largely generated it.
It is a paradox.
Currently – and this can also be seen in the organization of the new companies – capitalism is a symbol, a cultural model and a social network, as well as the object and the subject of the local Tradition.
Many contemporary anthropologists remind us of the fact that in the Silk Road there is the return of the pre- and supra-Islamic identities which characterized the shamanic traditions in the same way as, in Ataturk’s old Turkey, the Sunni Islam overlapped with the syncretic and occult philosophy of the various Sufi brotherhoods in which the Quran is “infinite” and it is extended with the link between Tradition and personal mystical illumination.
Also the West had its mystical phase in the 1970s and 1980s, but it was a wisdom of the Heart which aimed at physical wellbeing, as usual.
And to think that the great industrial capitalism was born precisely from the esotericism and occultism of the Frankist Jews, namely passionate Eastern and Western theosophists who founded, for example, the Commercial Bank, or from real magicians such as Walther Rathenau.
It is worth recalling that both in the USSR and in the United States perestroika and glasnost were publicized and developed by a branch of the International Theosophical Society.
The remaining Western Tradition is occult and syncretistic and it covers itself with the poor mantle of vulgar materialism, while the Eastern one is equally divided between the Initiates and the Laymen but, still today, it connects the Unspeakable and the common speech and storytelling with little threads.
“You Westerners would dope yourselves also with mineral water”, as a very poor Imam said to an Italian soldier on a military mission there.
Indeed the West is the place where practice and matter imitate the Spirit.
The jihad, however, is the breaking point not only at military and political level, but also at cultural one.
Well before 2014, the Islamic State’s ideology was born in the 1970s, with the so-called Sawha movement, namely the merger of Salafism, namely the myth of Islam’s origins, with the typical ideas of revolutionary Islamism, often secularized by Western (and materialistic) ideologies.
This leads to takfirism, namely the possibility of excommunicating other Muslims without Imamate’s mediation.
Therefore it is a complex hybridization between various Islamic ideologies and traditions: Wahhabism, born also from a literalist radicalization of the Hanbali legal and interpretative tradition and from the Muslim Brotherhood.
At social and economic level, the massification of Islamic populations – subjected to a rapid ideology of modernization after the end of the protectionist and populist regimes of the 1970s and 1980s – ended the phase of the authoritarian Welfare State.
The Westernist liberalizations also generated huge masses of old and new poor, while the liberalization of trade and local raw materials led to a future shock which has not yet developed all its effects in the Arab world.
The Italian economist and sociologist, Vilfredo Pareto, used to say that “Socialism is a form of protectionism”, but without protecting their raw materials – with the aggravating circumstance of the Welfare forced liberalizations, the Third World countries cannot move forward.
Either they wage war against the West, with the jihad, or they self-destroy in a new non-national Islamic indistinct mass, without traditions other than those of some phony preachers.
Hence the void of secular and traditional nationalism, which no longer pays salaries, has turned into the full of jihad, of the violent and criminal Islam “international” against those who, in its opinion, caused the crisis, namely the Westerners.
At the cultural and geo-religious level, the Silk Road is turning into a ring of regional Islams where the hybridization between the Quran and the local traditions is often encouraged and, in any case, not prohibited by the authority.
In China, Confucianism filled the ideological void caused by the crisis of Marxism-Leninism as propaganda, immediately before globalization while, luckily, the State accounting rules continue to be the traditional ones. In Russia, the crisis of Marxism – a crisis of its materialism rather than of its predictive ability – has brought again to light what had never disappeared.
I am referring to the esotericism of the Third Rome, of Eurasia expanding the Tradition of its Mediterranean and Atlantic peninsula to the Center of the World, the Heartland where, in the early twentieth century, the theosophists and their evil offspring, namely the Nazis, as well as the Initiates of the international Freemasonry, went in search of Occult Wisdom.
The geo-religious myth is always at the origin of strategic choices, not the other way round: today’s Russia embodies the hopes for world stabilization and growth through the domination of the Middle Kingdom, along with China, while Islam – regardless of its being “sword jihad”, “permanent jihad” or “cultural jihad” – is taking the place of the great global revolutionary obsessions which have characterized the last two centuries.
The Sunni jihad is targeted against us Westerners, against the Islamic governments cooperating with us and against the Shiites.
The Shiite insurgency, often with interesting cultural and wisdom novelties emerging in the new centers of the uprising, is an attempt to conquer the Islamic region between Central Asia, the Indian Ocean and the Middle East.
A hybridization eastward, whereas previously the Shia Tradition had mixed with the Western wisdom Traditions, from early Christianity to neo-Platonism even up to the remaining Greek mysteries. It is the other face of the global Sunni insurgency – either jihadist or not – which wants to gather all the new “wretched of the earth” and convert them to Qaran, with a view to employing them in the struggle against the First World, namely the West, and then against the new first World, namely growing Central Asia, which is undergoing a cultural and religious evolution.
The Shia tradition may be different.
Judaism, in its new globalist evolution – focused on Israel and its new internal cultural and religious debate – will bring both the culture and tradition of the New Asia to the West, which is not only téchne, and then transform the Islamist universe, by dividing it in two: a culture of dialogue and wisdom compared to the Tradition of the Books and the subsequent fight against an ever less mass jihad.
With Pope Francis, the first Bishop of Rome belonging to the Society of Jesus, Catholicism will organize its Tradition around the non-Asian peoples marginalized by globalization.
However, considering that the Tradition is invisible to those who should break with it, it will remain the axis of most cultural and even economic evolution of our world.
It’s when not if China’s Middle Eastern tightrope snaps
China is manoeuvring to avoid being sucked into the Middle East’s numerous disputes amid mounting debate in Beijing on whether the People’s Republic will be able to remain aloof yet ensure the safety and security of its mushrooming interests and sizeable Diaspora community.
China’s challenge is starkest in the Gulf. It was compounded when US President Donald J. Trump effectively put China on the spot by implicitly opening the door to China sharing the burden of guaranteeing the security of the free flow of energy from the region.
It’s a challenge that has sparked debate in Beijing amid fears that US efforts to isolate Iran internationally and cripple it economically could lead to the collapse of the 2015 international agreement that curbed Iran’s nuclear program, accelerate Iran’s gradual breaching of the agreement in way that would significantly increase its ability to build a nuclear weapon, and potentially spark an unwanted military confrontation.
All of which are nightmare scenarios for China. However, Chinese efforts so far to reduce its exposure to risk are at best temporary band aid solutions. They do little to address the underlying dilemma: it is only a matter of time before China will have no choice but to engage politically and militarily at the risk of surrendering its ability to remain neutral in regional conflicts.
Israeli intelligence reportedly predicted last year that Iran’s gradual withdrawal from an agreement that Mr. Trump abandoned in May 2018 would ultimately take Iran to a point where it could create a nuclear military facility within a matter of months. That in turn could provoke a regional nuclear arms race and/or a pre-emptive military strike.
That is precisely the assessment that Iran hopes will persuade China alongside Russia and the European Union to put their money where their mouth is in countering US sanctions and make it worth Iran’s while to remain committed to the nuclear accord.
The problem is that controversy over the agreement is only one of multiple regional problems. Those problems require a far more comprehensive approach for which China is currently ill-equipped even if it is gradually abandoning its belief that economics alone offers solutions as well as its principle of no foreign military bases.
China’s effort to reduce its exposure to the Gulf’s energy supply risks by increasing imports from Russia and Central Asia doesn’t eliminate the risk. The Gulf will for the foreseeable future remain a major energy supplier to China, the region’s foremost trading partner and foreign investor.
Even so, China is expected to next month take its first delivery of Russian gas delivered through a new pipeline, part of a US$50 billion gas field development and pipeline construction project dubbed Power of Siberia.
Initially delivering approximately 500 million cubic feet of gas per day or about 1.6 percent of China’s total estimated gas requirement in 2019, the project is expected to account with an increased daily flow of 3.6 billion cubic feet for 9.5 percent of China’s supply needs by 2022.
The Russian pipeline kicks in as China drastically cuts back on its import of Iranian liquified petroleum gas (LPG) because of the US sanctions and is seeking to diversify its supply as a result of Chinese tariffs on US LPG imports imposed as part of the two countries’ trade war.
China is likely hoping that United Arab Emirates efforts to stimulate regional talks with Iran and signs that Saudi Arabia is softening its hard-line rejection of an unconditional negotiation with the Islamic republic will either help it significantly delay engagement or create an environment in which the risk of being sucked into the Saudi-Iranian rivalry is substantially reduced.
Following months of quietly reaching out to Iran, UAE minister of state for foreign affairs Anwar Gargash told a recent security dialogue in Abu Dhabi that there was “room for collective diplomacy to succeed.”
Mr. Gargash went on to say that “for such a process to work, it is essential that the international community is on the same page, especially the US and the EU, as well as the Arab Gulf states.” Pointedly, Mr. Gargash did not put Russia and China on par with Western powers in that process.
The UAE official said the UAE envisions a regional order undergirded by “strong regional multilateralism” that would provide security for all.
Mr. Gargash made his remarks against the backdrop of a Chinese-backed Russian proposal for a multilateral security arrangement in the Gulf that would incorporate the US defense umbrella as well as an Iranian proposal for a regional security pact that would exclude external players.
Presumably aware that Gulf states were unlikely to engage with Iran without involvement of external powers, Iran appeared to keep its options open by also endorsing the Russian proposal.
The various manoeuvres to reduce tension and break the stalemate in the Gulf put Mr. Trump’s little noticed assertion in June that energy buyers should protect their own ships rather than rely on US protection in a perspective that goes beyond the president’s repeated rant that US allies were taking advantage of the United States and failing to shoulder their share of the burden.
Potentially, Mr. Trump opened the door to an arrangement in which the United States would share with others the responsibility for ensuring the region’s free flow of energy even if he has given no indication of what that would mean in practice beyond demanding that the United States be paid for its services.
“China gets 91 percent of its oil from the Straight, Japan 62 percent, & many other countries likewise. So why are we protecting the shipping lanes for other countries (many years) for zero compensation. All of these countries should be protecting their own ships…,” Mr. Trump tweeted.
China has not rejected Mr. Trump’s position out of hand. Beyond hinting that China could escort Chinese-flagged commercial vessels in the Gulf, Chinese officials have said that they would consider joining a US-backed maritime security framework in the region that would create a security umbrella for national navy vessels to accompany ships flying their flag.
Chinese participation would lay the groundwork for a more comprehensive regional security arrangement in the longer term.
China’s maritime strategy, involving the development of a blue water navy, suggests that China already de facto envisions a greater role at some point in the future.
Scholars Julia Gurol and Parisa Shahmohammadi noted in a recent study that China has already “decided to take security concerns in the (Indian Ocean) into its own hands, instead of relying on the USA and its allies, who have long served as the main security providers in this maritime region… If tensions continue to escalate in the Persian Gulf, Beijing may find it has no other choice but to provide a security presence in the Middle East.”
Implications of French President’s Visit to China on the International Arena
French President Emmanuel Macron pursues a policy of opening up to China and solving problems that may arise peacefully and diplomatically. France and Germany are the main pillars of the European Union, and the French opening to China is a European recognition of the importance of China’s role internationally.
Last Monday, the French president paid a three-day official visit to China amidst the US-China trade war. The French president has previously promised to visit China once a year throughout his term. These official exchanges between China and France strengthen China’s international standing, and prove the theory that China is a peaceful country seeking cooperation and opening up to the world.
Fifty-five years after the establishment of diplomatic relations between China and France, a bilateral relationship based on respect and friendship despite some differences in regimes or strategic alliances. The Chinese model is mainly based on people-to-people communication and peaceful cooperation, and these are the main pillars of the Belt and Road Initiative launched by Chinese President Xi Jinping in 2013.
Despite Washington’s withdrawal from the Paris climate agreement in 2015, Beijing and Paris have kept their promises to contain global warming, a positive point in the bilateral relationship. The French president considered that China and France should lead the climate agreement. Cooperation between the two countries has emerged considerably in the industrial sector, such as the development of nuclear energy, aerospace, and the automotive industry. Academic cooperation between the two countries has also been boosted through student exchange programs and the high demand for Chinese language learning in France, which was previously rare.
Commenting on the importance of trade exchanges between China and the EU, the Chinese Ministry of Commerce showed that trade between China and the EU exceeded 322.5 billion US dollars in the first half of 2018, up 13 percent year on year. Chinese Ambassador to France Zhai Jun recently expressed that China and France are to expand cooperation in agriculture, energy, advanced manufacturing and artificial intelligence.
From the ancient city of Xi’an, the French president announced that an alliance between Beijing, Europe and Paris should be established for a better future for the world, and Macron stressed the need for a balanced relationship between China and Europe. The French president praised the Belt and Road Initiative and called for its activation in order to enhance the trade role of Asia and Europe.
France was the first Western country to recognize the People’s Republic of China. In a meeting with French ambassadors, the French president stressed that the West is in a moment of decline and China is progressing at a tremendous speed. During his visit to China, the French president took advantage of the trade war between the United States and China and worked to develop France-China trade relations, increase French trade partners to China, and promoting the French tourism, agriculture and services sectors.
France is seeking to strengthen Sino-European relations because of its great benefit to the European economy, but it is contrary to the Western orientation. China is also a beneficiary of good relations with France, because France has influence in Africa and many regions in the world and is a permanent member of the Security Council and it is a developed country at the military, technological and technical levels. China’s cooperation with a powerful country like France will bring many benefits and opportunities.
China’s great economic, technological and military progress indicates that China has become an important country in international relations, and it is in the interest of any country in the world to establish good relations with China. The best evidence is that France is seeking to establish good relations with China, as well as the European Union countries to make their relationship with China distinctive.
Tension in Hong Kong
After about three months of riots, often particularly violent and destructive, on October 23, 2019 the Chief Executive of Hong Kong, Carrie Lam, aliasChen Yuet-Ngor, withdrew the bill on mandatory extradition to China, which had sparked protests in the former British colony.
Never evaluate a mass protest on the basis of the reason triggering it, which can often be irrelevant.
The extradition bill, announced in September, was withdrawn a few days after the resumption of works in Hong Kong’s Parliament.
With a view to partially repressing the insurgency, the now former Chief Executive of the city-state resorted to emergency legislation, by mainly using the colonial law of 1922, which prohibits the use of masks and disguises during public demonstrations.
The protesters were and still are approximately one million, out of about eight million inhabitants.
The subsequent riots, designed to last well beyond the bill withdrawal, strained the always tense relations between the former British colony and China, with the result of throwing into crisis also the Chinese governance of the city-State and, in particular, the traditional Chinese model of “One Nation, Two Systems”.
If this model fails, the formula devised by Deng Xiaoping will not even apply to Taiwan, or possibly to the North Pacific islands, and it will anyway undermine the current Chinese idea of peaceful expansion and win-win collaboration between the Chinese motherland and all the bordering areas both in the Pacific and in Central Asia.
Since 1977 – when the Fragrant Harbour came under Chinese control – all riots in Hong Kong have been triggered by strong dissatisfaction with the Chinese motherland.
The deep economic and social dissatisfaction has always been targeted against China and never towards local power elites. In psychoanalysis, this phenomenon is called transference.
In 2003 many thousands of people living in the former British colony had protested against a law that, in their opinion, would make it difficult to express opinions and feelings defined as “anti-Chinese” and the law was postponed indefinitely.
Further riots broke out in 2012, when a clearly pro-Chinese school program was proposed and once again the local authorities (upon direct instructions from the national government) avoided implementing that law.
In 2014, there were the sit-in street protests of the Occupy Central movement, the so-called “Umbrella Revolution”, which lasted three months to ask – this time unsuccessfully – for the Chief Executive of Hong Kong to be elected by universal suffrage.
Currently, however, the real reason underlying the protests in Hong Kong is not so much the request for implementing – in the former British colony – democratic mechanisms typical of the Western culture, but rather the tension resulting from great economic inequalities.
Not to mention the broken social elevator, which is probably the real trigger of the youth rebellion in the Fragrant Harbour.
People, especially the skilled workers, cannot be ensured acceptable wages and salaries. This is the reason why many inhabitants of the old city-state migrate to Canada or Taiwan. Another blow to China.
Young graduates’ wages and salaries have dropped by at least 10% compared to 25 years ago. There is a very severe housing crisis, but anyway the choice to create a local oligarchy that tries to convince the other inhabitants is an old British idea.
In Hong Kong an oligarchy of very few families dominates the local economic system, which is worth a GDP of 343.5 billion US dollars.
The five most powerful families are still those led by Li Ka-shing, Kwong Siu-hing, Lee Shau-kee, Henry Cheng and Joseph Lau.
These five families alone control 70% of the entire Hong Kong market, including real estate and telecommunications, as well as TV channels.
The 21 leading families in Hong Kong control a wealth equal to 1,893 billion US dollars.
Obviously in China no family controls such a huge amount of wealth. In the People’s Republic of China the five major real estate operators put together control only 9% of the entire Chinese construction market.
China, however, has tried to gain support in Hong Kong, especially among entrepreneurs, with the Greater Bay Area plan, i.e. the new megalopolis on the Pearl River Delta between Hong Kong, Guangdong and Macao.
This is, in fact, Hong Kong’s infrastructure aggregation to the Autonomous Economic Zone of the Pearl River Delta, between Guangzou, Shenzhen, Zhuhai, Foshan, Zhongshan amd Jiangmen, which are the most dynamic economic areas in China.
Taxes are very low in Hong Kong, as in all business-friendly countries but, coincidentally, there is no inheritance tax.
The administrative machinery is therefore very simple: Hong Kong’sgovernment does not gain sufficient revenue from taxation and hence has no funds to invest in schools, hospitals and infrastructure.
A city like Hong Kong, with over seven million inhabitants, provides for a statutory minimum wage of 4.82 US dollars per hour. Almost all flats are illegal and, considering the cost of rents and properties, they are so small that they are about half of the “tiny apartments” in large U.S. cities, which are already very small.
The average size of Hong Kong flats per inhabitant is 16 square metres, while in Shanghai the average size per inhabitant is 36 square metres.
45% of Hong Kong’s inhabitants live in state-owned or subsidised apartments, while 90% of the Chinese people own at least their own houses.
Hong Kong’s tax reserves are at least 147 billion US dollars, but the local political system is too fragmented – even from the viewpoint of the complex electoral system – to mediate between different interests and to really solve the main problems of the city-state, namely housing, health and education costs.
Those who are ill must wait an average of 150 weeks before being examined, with 43 public hospitals that, however, employ 40% of the doctors available, since the private sector attracts many of the best professionals.
The solution of employing doctors from abroad is not very practicable, considering the low attractiveness of Hong Kong’s wages and salaries and the poor quality of health facilities.
One in six people living in Hong Kong suffers from mental disorders due to social, economic and health conditions.
The graduates’ average wages and salaries in the former British colony have fallen by over 10% compared to a decade ago. Nowadays graduates are easily paid the best salaries and wages of workers without university qualifications.
As already said, there is no social elevator.
The cost per square metre is much higher in Hong Kong than the average price in a central neighbourhood of New York.
As happens also in the West, the career prospects of young graduates in Hong Kong are very limited. They never have a house of their own and their prospects are much worse than those of their colleagues who lived in Hong Kong a few decades ago.
In Hong Kong the Gini Index, which is used as a gauge of economic inequality, is 5+, one of the highest and most unequal indexes in the world.
This is the real political core of the issue: for those who protested in Hong Kong – as currently happens everywhere in the world – “democracy” in the Euro-American sense means above all greater social equality, many opportunities and efficient public services.
This is obviously not true, but it is the model that took to the streets the crowds of the Arab Spring, the Euromaidan citizens in Ukraine and the “colourful” rebellions in Georgia.
Paradoxically, just when Western democracies are turned into States based on unearned income and the extent and quality of their Welfare diminish, they are mythicized as efficient and open.
In this case, Vilfredo Pareto would have spoken of “residues”, i.e. memories of a time that no longer exists, but that are still in action in the crowds’ deep psyche.
In 1997, at the time of unification based on the “One Country, Two Systems” model, Hong Kong’s GDP accounted for 18% of whole China’s GDP.
Currently, after China’s fast growth, the importance of the Fragrant Harbour is the same as the relevance of Guangdong or Shenzhen.
The current protests, however, have also put Hong Kong’s business community in severe difficulty.
The majority of Hong Kong’s leading companies do most of their business with China. It is not by chance that last August the Chinese authorities gathered 500 of the most important businessmen and political leaders in Shenzen to support the Hong Kong government and, possibly, sufficiently improve the social situation of the city-state, which, however, remains explosive.
Hong Kong’s financial market has suffered the greatest damage.
The Chinese company Alibaba has postponed its listing on the local Stock Exchange until the uprising has finally abated, while Fitch has lowered Hong Kong’s rating.
Pending a systemic integration with the regulatory network of mainland China.
Another problem that the riots in the Flagrant Harbour may cause is migration.
Last year 24,300 highly-skilled young people left the country and the rate of migration requests has risen by 15% per year.
Where do they go? To Canada, Australia, New Zealand and Taiwan.
On the other hand, the number of Chinese people migrating to Hong Kong has decreased by 14,000 per year.
Furthermore, this November there will be the Hong Kong District Council elections and it is very likely that youth discontent will find a way to assert itself in the polls.
A fragmented society under crisis creates many problems for those planning business cycles and Hong Kong is likely to see its growth rate decrease by at least 3%.
Where will capital go? Obviously in the Chinese area bordering on Hong Kong, with an expected investment growth of almost 6.5%, largely consisting of capital outflows from Hong Kong.
The differences between Hong Kong and China, however, are much wider than those shown with violence during the recent long protests, which often followed the same tactics of the color revolutions organized by the US Services, according to the old model developed by the Einstein Institute.
For China, Deng Xiaoping’s criterion “One Country, Two Systems” means that China takes over Hong Kong despite the differences in political and economic systems, which will eventually tend to overlap. Conversely, for Hong Kong leaders the “Country” is just lip service paid in view of maintaining the separation from China, both from a cultural as well as an economic and political viewpoint.
China has so far controlled Hong Kong with the same logic with which it has supervised its “dangerous” territories, namely Tibet, Xinjiang and Manchuria.
The current Chinese centralization stems from the analysis of the inglorious collapse of the almost federalist Soviet Union. In this regard, suffice to recall the ironic smiles that welcomed Gorbachev on his visit to China, just when the Tiananmen Square protests had reached their climax.
It does not matter that the right to secession was established in Lenin’s Sacred Texts. The fact is that, for the Chinese leadership, the unity of the Country and the repression of every regionalist secession is fundamental to the permanence of the State – and of the Party.
China, however, still depends on the financial hub of Hong Kong, the only one completely open to the world capital flows.
According to 2018 data, the Hong Kong Stock Exchange capitalizes 29.9 trillion local dollars.
Shenzhen and Shanghai cannot replace Hong Kong in this respect.
Therefore, China could not intervene in Hong Kong because otherwise it would have destroyed on its own the way connecting China to international capital flows.
Furthermore, the repression of the Hong Kong movements would have destroyed the model “One Country, Two Systems”, which is exactly the one that will be applied to Taiwan, at the right time.
Nor should we forget that, pending the New Silk Road promoted by China, the Western Powers are conceiving political mechanisms for disrupting and possibly stopping the “Road”, by organizing rebellions and anti-Chinese parties and movements in the various countries where the passage of the Chinese One Belt One Road (OBOR) is planned.
Obviously China does not stand by and wait to see.
From this viewpoint, the Hong Kong uprising is a model that will soon be imitated and that China will oppose exactly with the same political tactics.
As is recommended in the Thirty-Six Stratagems, “Befriend a distant State and strikes a neighbouring one”.
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