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Abstract'Rightful resistance' has become a mainstream theoretical framework for understanding social protests in contemporary China. However, the middle class in Shanghai is more inclined to protect its rights through 'loyal appealing' than rightful resistance. The middle class has had to express its loyalty and its 'voice' at the same time to minimize its political risk. Rightful resistance and 'loyal appealing' differ in several respects. First, rightful resistance professes loyalty only to the central government, whereas loyal appealing professes loyalty to the local government. Second, rightful resistance considers the local government an object to confront, whereas loyal appealing considers it a potential ally. Finally, activists who engage in rightful resistance use central government policies as their weapon, whereas activists who engage in loyal appealing use the local government's political performance as a bargaining chip. However, the middle class has not completely relinquished its right to rightful resistance; instead, rightful resistance is a backup to ensure the effectiveness of loyal appealing.

This paper attempts to explain why education fails to facilitate upward mobility for migrant children in China. By comparing a public school and a private migrant school in Shanghai, two mechanisms are found to underpin the reproduction of the class system: the ceiling effect, which is at work in public schools, and the counter-school culture, which prevails in private migrant schools. Both mechanisms might be understood as adaptations to the external circumstances of - and institutional discrimination against - migrants rather than as resistance to the prevailing institutional systems. Thus, the functioning of these mechanisms further strengthens the inequality embodied in the system. (China Q/GIGA)

AbstractThis paper attempts to explain why education fails to facilitate upward mobility for migrant children in China. By comparing a public school and a private migrant school in Shanghai, two mechanisms are found to underpin the reproduction of the class system: the ceiling effect, which is at work in public schools, and the counter-school culture, which prevails in private migrant schools. Both mechanisms might be understood as adaptations to the external circumstances of – and institutional discrimination against – migrants rather than as resistance to the prevailing institutional systems. Thus, the functioning of these mechanisms further strengthens the inequality embodied in the system.

To promote a prosocial conscience and behaviour, gratitude education has long been perceived as an effective intervention in formal schooling. Built upon the Foucauldian account of the mutually constitutive relationship between knowledge and power, this paper investigates how an urban school for largely poor and low-income children of migrant workers in Beijing constructed and transmitted knowledge and discourses on gratitude. The authors argue that the students are positioned as what we term "morally captive guests"1 who possess an inferior position in the moral life compared to urbanites, and who are perceived as an instrument for attracting resources and attention to the lower-ranked school. This schooling reproduces extant class relations, whereas the student resistance questions practices of graduating citizenship and educational inequalities. (China Q/GIGA)