Hong Kong Studies, Vol. 1, No. 1 (Spring 2018), 83–99 In Name Only: Democratic Paralysis and Potential in Post-Umbrella Movement Hong Kong Copyrighted Material of The Chinese University Press | All Rights Reserved Agnes Tam Abstract The guiding principle of the 1997 Handover of Hong Kong was stability. The city’s status quo is guaranteed by Article 5 of the Basic Law, which stipulates the continued operation of economic and political systems for fifty years after the transition from British to Chinese sovereignty. Since the Handover, the Standing Committee of the National People’s Congress (NPCSC) have imposed purposive interpretations on the Basic Law that restrict Hongkongers’ civil participation in local politics. Some official documents of Hong Kong, such as court judgments and public statements, show how the Hong Kong government avails itself to perpetuate such discursive violence through manipulating a linguistic vacuum left by translation issues in legal concepts and their cultural connotations in Chinese and English languages. Twenty years after the Handover, the promise of stability and prosperity in fifty years of unchangedness exists in name only. Highlighting this connection, this article exemplifies the fast-disappearing space for the freedom of expression and for the nominal status quo using the ephemeral appearance of a light installation, Our 60-Second Friendship Begins Now. Embedding the artwork into the skyline of Hong Kong, the artists of this installation adopted the administration’s re-interpretation strategy and articulated their own projection of Hong Kong’s bleak political future through the motif of a count- down device. This article explicates how Hongkongers are compelled to explore alternative spaces to articulate counter-discourses that bring the critical situation of Hong Kong in sight. The artwork also sheds light on two levels of dimensional shift in Hongkongers’ struggle for democracy—namely, the exploration of alternative discursive space, as well as the efforts to retain “Hong Kong” in the discourse of global politics. Article 5 of the Basic Law stipulates that the way of life in Hong Kong shall remain unchanged for 50 years from the 1997 Handover. Today, the political and social landscape of Hong Kong is embalmed in this statutory promise. With the Chinese Central Government’s successive re-interpretations of the Basic Law, Hong Kong’s promised degree of autonomy has been called into question. As such, despite Hongkongers’ collective efforts to maintain economic stability, this fetishized unchangedness and the appearance of prosperity can no longer be taken as a sign of political stability. The cityscape sustained by the economic contributions of its inhabitants reflects a resounding absence Chinese 84 Reserved Agnes Tam The of ofRights popular political participation in its constitution. Hongkongers’ All | Material attempt to acquire greater political agency in the Umbrella Movement failed, and attempts to engage in local politics were frustrated. Press Furthermore, in the aftermath of the Umbrella Movement, Hong Kong residents’ freedom of expression has been further hemmed in by Copyrighted government officials and their manipulation of legal translation and University interpretation. Language was a political tool used in the colony to delineate social class. Before 1997, the use of English language prevailed over Chinese, but the exigencies of the 1997 Handover prompted the translation of the existing body of legislation into the Chinese language. The commonsensical meaning of an English term, when translated, can be modified by cultural connotations embedded in the Chinese language. When, upon the 1997 Handover, lawyers and linguists of the Legal Department had to reference traditional Chinese laws for terminology (Hsu 133–34), the translation of Common Law concepts into the Chinese language had yet to liberate legal instruments from implications of their “rule by decree” sanctions. The example of the English term “rule of law” versus fazhi ݤݯ in Chinese illustrates how culturally-determined features of a language inspired the positioning of the “legal” before and above “subjects.” Thereby, the implication of the term in Chinese legal language makes possible a manipulation by government officials to execute their desired rhetorical strategy. Worsened by the current purposive interpretation of law and order by the Hong Kong government, even access to public space is excised by legal restrictions in order to contain the dissemination of political messages. Hence, the political landscape of the city can be charted through an examination of cityscape, i.e. analyzing the political semiotics embedded in the organization/regulation of public space. An example that illustrates this intersection of political landscape and cityspace is the light installation Our 60-Second Friendship Begins Now (hereafter 60-Second). In May 2015, five months after the Umbrella Movement ended, 60-Second was chosen to display on the wall of the International Commerce Centre (ICC), the tallest building in Hong Kong, as part of an outdoor art exhibition. Embedding itself in the skyline of Hong Kong, among the running display of the work was a one-minute countdown device that projects the artists’ pessimistic outlook of Hong Kong politics. Despite being taken down soon after its inception, 60-Second illuminates how the shift in spatial dimension reinserts political participation into public space, inaugurating an alternative site for political struggle. Its ephemeral appearance reflects how the post-Umbrella Movement public space is crafted to filter political messages to align with official discourse. Its transient “intrusion” into the harmonized cityscape was like a negative film that captured the current state of affairs in the city. The discourse Chinese Democratic ReservedParalysis and Potential in Post-Umbrella Movement Hong Kong 85 The of capturedRights has yet to be developed—if indeed it has the potential to be All | Materialdeveloped. Press Cityscape as Political Barometer Copyrighted According to David Harvey, the “‘city’ has an iconic and symbolic University history that is deeply embedded in the pursuit of political meanings. […] [T]he city as an object of utopian desire, as a distinctive place of belonging within a perpetually shifting spatio-temporal order—all give it a political meaning that mobilizes a crucial political imaginary” (xvi– xvii). Political meaning is given to the cityscape when residents exercise their freedom of expression such as sit-ins and demonstrations in public space. Conversely, public space is primarily regulated by governmental bodies. The administration organizes public space, for instance through the construction of monuments or government offices, to manifest its presence and status. Read this way, the cityscape serves as a political barometer. In keeping with this understanding, urban public art is a nexus between freedom of expression and public space as a discursive site. In the case of Hong Kong, under the dictate stipulated in Article 5 of the Basic Law, the post-1997 political imaginary is a replica of the pre- Handover imagery (Basic Law 2). The article states: “The socialist system and policies shall not be practiced in the Hong Kong Special Administrative Region, and the previous capitalist system and way of life shall remain unchanged for 50 years” (2). Applying this dictate of status quo to the cityscape, the transition of colonial Hong Kong into post-coloniality cannot occur; instead, it is a perpetual return to the past. In his contemplation on Walter Benjamin’s philosophy on history, Ackbar Abbas likens direct confrontation with history to a Medusan gaze. I borrow Abbas’ theorization to describe the historical moment of Hong Kong’s Handover as a combination of fascination and terror (Fascination 56). When Article 5 of the Basic Law petrified the city into a state of unchangedness, the pre-1997 cityscape was frozen to configure the socio-political stability of the post- Handover era. Nevertheless, the static appearance of political stability reflects a fetishization of pre-Handover social conditions. Projecting a collective yearning for economic prosperity in the cityscape, the Victoria Harbor front continues to be lined with neon-lit commercial buildings to symbolize political stability as it was. In other words, as soon as the 1997 threshold was reached, the dynamic progression of time was transformed into a fixed fetish of motion, one that does not progress. This process of petrification did not paralyze the city’s motion per se but its imaginative mechanism (Fascination 58). During British colonization, Hong Kong garnered attention as an economic center. Its strategic location for British transcontinental Chinese 86 Reserved Agnes Tam The of convoysRights led to the lease of Hong Kong to the British Empire as part of All | Material the peace terms in the Treaty of Nanjing after the defeat of the Qing dynastic empire in the Opium Wars (1839–1842). The trajectory of Press British colonization was presented as triumphant, illustrated by the narrative of Hong Kong’s rise from a small fishing village to world Copyrighted financial center. University The 1997 Handover of Hong Kong did not alter this colonial narrative. It simply ensured the substitution of another patronizing narrative to justify the ruler’s hegemonic status. The Basic Law describes the Handover as the “recovery of Hong Kong” fulfilling “the long-cherished common aspiration of the Chinese people” (Basic Law 1). The fifty-year buffer zone was designed to uphold the principle of stability by easing Hong Kong’s transition from showcasing the operation of free market economy under laissez-faire governance to the servicing of ideological ideals of a one-party authority. According to Pang Lai-kwan, in the period between 1982 and 1997 (i.e. the years that bookended the Sino–British negotiation on Hong Kong’s future and the change of sovereignty), international media hovered over Hong Kong, monitoring the volatile diplomatic relationship between China and the West (209). The media gaze exerted pressure on the Chinese authorities, as proven in the case of the Tiananmen Square massacre on June 4, 1989.