Accountability Without Democracy: Solidary Groups and Public Goods Provision in Rural China
In seeking to answer why rural communities in China generally accept the authority of the distant national state, Tsai makes a significant contribution to theorizing about the relationships between state, society, and community -- and which should provide such public goods as roads, schools, drinking water, and health care. She examines the division of responsibilities in four Chinese provinces and makes the case that such public goods can be provided by "solidary groups." She challenges the assumption that democracy is essential for assuring the accountability of rural authorities. Rural leaders want to command the respect of fellow citizens who are co-members with them in the same "solidary group." This study is an impressive demonstration of what research collaboration can accomplish. Tsai tapped the research skills of Chinese undergraduate and graduate students to carry out much of the fieldwork and data collection, which is impressive: her book has statistical appendices that total more than 50 pages.
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There is no major political system today about which we have less data and fewer meaningful facts than that of Communist China. Yet decisions which will shape our diplomacy, and more concretely our military establishment, for years ahead must be made in the light of what we now surmise to be the Chinese people's character and dynamics. Inescapably we fall back upon abstractions and gross generalizations.
This year India celebrates the twenty-fifth anniversary of her independence. These have been years of change and turmoil everywhere. Deep surging forces have torn asunder our past colonial feudal structures and have combined with the tides sweeping the world to give our post- independence evolution its unique qualities. But our own unvarying concerns have been two: to safeguard our independence and to overcome the blight of poverty.
The great hurrahs of the Cultural Revolution, the slogans, the messianic fervor, the public humiliation of the heretics are all gone. A visitor to Peking is impressed by nothing so much as by the return to normalcy, by pragmatism and-if one could imagine it in a Spartan land-a feeling of relaxation. Indeed, one might easily think that there had never been the awesome upheaval of 1966-69 "to change men's souls." Human frailty is once again understood, and there is at least an implied recognition that man does not live by faith alone.

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