Over 150 years of British rule undoubtedly left a strong influence on Hong Kong, exposing her people widely to Western cultures and values. Post-handover, the HKSAR government has made visible efforts to diminish British influence and strengthen ties with mainland China through policy changes. This article aims to explore the transformations in Hong Kong's public education system, which mirror broader social and political shifts in the city. The choices made in curriculum and language of instruction play crucial roles in moulding the abilities and values of generations of Hong Kong people. Ultimately, this exploration seeks to highlight the significance of the education system in shaping the future societal landscape of Hong Kong.

Educational Structure

In the early colonial period, education in Hong Kong was limited with only a few schools in operation, and relying heavily on philanthropy and voluntary efforts by the Chinese community and missionaries. Free public education only became accessible with the British government’s adoption of nine-year compulsory education in 1978. The system was modelled on the British structure, with seven years of secondary school and three years of tertiary education, contingent upon success in examinations like the Hong Kong Certificate of Education Examination (similar to the GCSE) and the Hong Kong Advanced Level Examination (similar to the A levels).

However, a drastic reform by the HKSAR government in 2012 shifted Hong Kong to the Chinese educational system, following the American “three-three-four” model. This reduced a year of secondary school and extended university education by one year after a single public examination –the Hong Kong Diploma of Secondary Education (HKDSE).

English as the Medium of Instruction

While Cantonese (spoken) and Traditional Chinese (written) have always been the native languages in Hong Kong, English has always served as the local official language due to political, economic and legal factors since the start of British colonial rule. Chinese was not legislated as an official language in Hong Kong until 1974. Schools using English as the medium of instruction (EMI) has historically outnumbered those using Chinese as the medium of instruction (CMI). “All subjects except for Chinese literature and Chinese History are taught in English or at least make use of English textbooks.” in secondary school level.

After the handover, the HKSAR government attempted to implement CMI, emphasizing that the use of mother tongue would enhance students’ understanding of educational content. However, as Hong Kong developed into an international financial centre, proficiency became essential for active participation in daily business operations, leading to a high demand for English-speaking talent. Additionally, tertiary education in Hong Kong established English proficiency as a criterion for enrolment. A universal Chinese-medium education is inadequate to meet students' individual needs and the societal demand for labour. As a result, the HKSAR government opted for a more lenient policy reform, permitting 20% of the secondary schools to continue EMI, while others transitioned to CMI.

However, this policy exacerbated educational disparities in Hong Kong. Typically, EMI schools are top-ranking institutions, unofficially classified as “Band 1” out of three bands. Admission to these schools is highly competitive, with only higher-ability students gaining entry through high grades in internal examinations upon graduating from primary school. Graduates from Band 1 schools have a significantly greater chance of university admission and better career paths. As a result, a belief persists in Hong Kong society that children, especially those with strong English language skills, have a pathway to flourishing lives. This system also reinforces parents’ inclination to send their children to learn English at a very young age, usually when they start kindergarten at the age of 3, further contributing to the perpetuation of educational inequalities.

Religion and Ideology

Around 60% of primary and secondary schools in Hong Kong have religious affiliations, with 90% of them being Christian and Catholic. This prevalence can be traced back to the colonial legacy of British rule. Before WWII, both Protestant and Catholic missionaries were already actively involved in providing quality education to the Hong Kong community. These schools, including institutions like Diocesan Boys’ School, De La Salle College and the French (St. Paul’s) Convent School, received financial support from the government and have maintained their prestige over the years.

The prominence of religious schools was further increased in the 1950s due to geopolitical reasons. Church-state partnership in the provision of education emerged as a means to curb the spread of Communism from China. Bishop R.O. Hall, the Anglican bishop of Hong Kong articulated this perspective in a letter to the Education Board, stating, “The government both in UK and in its colonial policy recognises that by large only religion can resist Communism and that non-religious secular primary education on a large scale will produce atheistic proletariat as prepared ground for Communist sowing.”

Furthermore, the increasing number of religious schools is also contributed by the surge in demand for education and an influx of missionaries into Hong Kong. Following the Japanese occupation of Hong Kong and the Chinese civil war, the population of Hong Kong skyrocketed from 600,000 in 1945 to 2.5 million by 1956. This population boom naturally led to an increase in demand for education. Also, the ideological conflict between Christian churches and the atheist Communist Party in China resulted in the expulsion of all Protestant missionaries by 1953. Many of these missionaries settled in Hong Kong. For instance, the 150 Maryknoll Fathers who had been working in South China under the American Foreign Missionary Society came to Hong Kong, setting up schools like Maryknoll Fathers' School and Kwun Tong Maryknoll College.

Contrary to the use of religion to control Communism in the British era, Christian and Catholic teachings in religious schools could now intertwine with traditional Chinese values practiced in most Hong Kong households, shaping students' ethical and moral values. For example, students learn moral lessons from both traditional Chinese stories and religious narratives, such as the widely-taught tale of a young boy warming his father's bed (黃香溫席) to teach filial piety and the "Five Loaves and Two Fish” to emphasize the importance of sharing and contributing.

However, opinions vary on whether this integration is harmonious. Some argue that the long hours required for studying, reciting biblical quotes, engaging in daily prayers, and attending worship in religious schools only expose students’ minds to one-sided values and arguments. Additionally, while many religious schools claim not to mandate students to practice the same religion, students and parents might be systematically pressured to join a church to improve admission chances, given the preference for pious candidates in the primary school admission system.

Civic Education

In 1925, Civic education was introduced into the curriculum by the British government to educate students on specific political ideologies to sustain the capitalist system in Hong Kong. However, amidst the Chinese civil war, concerns over potential social instability prompted the colonial government to depoliticize schools, leading to a dormant phase for civic education until the initiation of the Hong Kong handover plans.

In 2009, Liberal Studies was mandated in the new secondary school curriculum, designed to offer students education in social sciences and train their critical thinking skills. The subject consists of three areas of study: "self and personal development", "society and culture" and "science, technology and environment". Students were expected to construct arguments from interdisciplinary perspectives and articulate them effectively. Liberal Studies also facilitated open discussions on various topics related to modern China and Hong Kong. A retired school principal, Robin Cheung, wrote, “To prosper in a knowledge-based economy and first-rate metropolis, our students require qualities such as critical, reflective and independent thinking skills, the ability to look at local and global issues from multiple perspectives and the willingness to practise responsible citizenship with a sense of global and national identity.”

However, Liberal Studies faced criticism of encouraging violence among young people. Former pro-Beijing leader, Carrie Lam, attributed the curriculum to fuelling the large-scale pro-democracy protests in 2019. Shortly after, Liberal Studies was renamed ‘Citizenship and Social Development’. Proposed changes included a mandated visit to mainland China, halving teaching hours, replacing the seven-point grading system in the HKDSE by simple pass or fail which may diminish students' incentive to excel. The new subject also puts a stronger focus on national security, patriotism, and lawfulness.

Several Hong Kong textbooks are being republished to clarify that Hong Kong was not a colony, contending it "did not satisfy the condition of 'a country losing sovereignty'.” Lau Siu-kai, vice-president of the Chinese Association of Hong Kong and Macau Studies, highlighted the importance of avoiding the portrayal of Hong Kong as a former British colony as that creates the impression that China endorsed the unequal treaties used by Britain. Critics argue that these textbooks present CCP-endorsed arguments as facts, with students absorbing political points without considering opposing views in the new nationalistic education programme.

Either way, these textbooks will reshape how future generations perceive Hong Kong’s connections with Britain and China, influencing their identity and perceptions on the legitimacy of its legal, economic, and governmental structures – legacies of British rule distinct from China.

Conclusion

The evolution of Hong Kong's public education system reflects broader societal and political changes in the city, especially in the post-handover era. This article delved into key aspects of the educational transformation, including the overall structure, medium of instruction, religion and civic education. The choices made in Hong Kong's education system have far-reaching consequences, shaping the perceptions, identities, and values of future generations. As the city continues to navigate its unique position between British legacies and Chinese influence, the educational landscape remains a critical area, where the complexities of Hong Kong's evolving identity and political dynamics are played out.

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