Drawing on an ethnographic study in two counties in Hunan province, this article explores how political brokerage has contributed to political order in China by facilitating contentious and non-contentious bargaining between the government and ordinary people. To account for the changing role of village leaders in rural politics, the article develops a concept of dual brokerage. This concept not only recognizes formal and informal linkages between village leaders and the two principals – the government and the community of villagers – but also underscores the interactivity between the linkages. We contend that despite the tensions between village leaders’ roles as state agents and as village representatives, these two roles in the reform era tend to be mutually beneficial. Under such an institutional configuration, village leaders in China in the reform era have strong incentives to act as dual agents and can make policy implementation more flexible and the use of state force more moderate. A comparison between the trilateral interactions before and after the tax reform in 2005 confirms that whether village leaders can effectively act as dual agents has a significant impact on the quality of rural governance in China.

“Human nature changes” – a vague statement acceptable to Marx and to Engels, to Stalin and to Mao. The point is: what is it that changes, under what conditions does it change, and what is the nature of the change? The article that follows is a case study of the interaction between the concrete cultural and social dimensions of a given country and a philosophical concept that has made its way into that country's official ideology. It examines the idea of the malleability of human nature in contemporary China. The concept is of monumental importance in Chinese Marxism, and examination of its evolution and implications will illuminate the Chinese definition of social class, and the causes of a nationwide crisis in the educational system in 1958 that foreshadowed the dramatic 1966 closing of all schools and their subsequent restructuring. Most important, the analysis clarifies the meaning of a term so often used in discussions of Chinese thought and so rarely understood.

Political parades in the People's Republic of China are a rich and complex cultural text from which historians can gain a deeper understanding of the nature and policies of the Chinese Communist Party (CCP). The CCP's state spectacles, primarily the parades during the May Day and National Day (1 October) celebrations held in Tiananmen Square in the 1950s, were a well-organized political ritual with multiple purposes: festivals of iconoclasm, demolishing the old order and embracing the new era of socialism; a legitimation of the CCP's authority; a display of myriad achievements under communism; an affirmation of the centrality of Mao's role in modern Chinese revolutionary history; and an announcement of China's presence in the international socialist camp. The parades, although influenced by the Soviet Union, exhibited strong native colours. They also reflected a nation undergoing political and economic changes. In the end, Mao Zedong and his senior Party leaders, acting both as actors and directors, carefully controlled and choreographed the paraders, who were themselves the audience, in Tiananmen Square to heap praise on the achievements of the Party and its chairman.

At the time the Central Committee of the Chinese Communist Party (CCP) issued its now-famous Circular Notice of 16 May 1966, which roundly criticized Peking's Mayor P'eng Chen and thereby ushered in a dramatic new stage of the Great Proletarian Cultural Revolution, a large-scale and intensive Socialist Education Movement was still being implemented systematically in the Chinese countryside.

The relationship between sex workers and their clients is generally characterized as being based entirely on the direct exchange of sexual favours for money. However, this received wisdom cannot account for a nation such as China which attaches significant value to “face,” social status and interpersonal dignity. This paper draws parallels with high-end sex workers elsewhere in Asia as well as globally. With a focus on the high-end sector, I examine how workers and their clients engage not only in pecuniary transactions but also in genuinely intimate and non-remunerative relationships. High-end sex workers make use of their earned economic capital to acquire cultural capital, and use online apps as marketing tools to target local elites and expats to forge longer-term intimate relationships. Male clients in more commercialized, post-industrial cities in China continue to seek diverse types of sexual experiences, with some clients seeking genuine intimacy. Furthermore, I explore how Chinese and foreign clients overcome social barriers to develop such relationships with sex workers. Building on this sociocultural perspective, this paper analyses ethnographically both sides of the female sex worker–client relationship in high-end karaoke lounges and bars in Dongguan, southern China.

China has adopted preferential measures in hopes of luring back overseas talent, but what determines individual attitudes towards returning migrants and policies promoting return migration? This paper addresses this question using an original survey experiment of Chinese netizens. We argue that attitudes towards return migration are driven by two competing perceptions: on one hand, skilled migrants are widely thought to have beneficial effects on the local economy; on the other, domestic citizens may be wary of policies that offer elite returnees excessive benefits. The findings imply that the CCP may face a delicate trade-off between the economic benefits of return migration and the social costs of increasing inequality.

Survey results inflate political trust in China if the observed trust in the central government is mistaken for the latent trust in the Centre. The target of trust in the country is the Centre, which is ultimately the top leader. The critical issue domain for assessing the Centre's trustworthiness is policy implementation rather than policymaking. The Centre's trustworthiness has two dimensions: commitment to good governance and the capacity to discipline local officials. Observed trust in the central government indicates trust in the Centre's commitment, while observed trust in the local government reflects confidence in the Centre's capacity. A machine learning analysis of a national survey reveals how much conventional reading overestimates political trust. At first glance, 85 per cent of the respondents trust the central government. Upon further inspection, 18 per cent have total trust in the Centre, 34 per cent have partial trust and 33 per cent are sceptical.

There is among Chinese international relations scholars an intense debate about how China can protect and promote Chinese global presence and interests while at the same time continue to adhere to the principle of non-intervention. New concepts, distinctions and approaches are developing as the debate progresses. The current Chinese foreign and security policy practice reflects a more flexible and pragmatic Chinese interpretation – and implementation – of the principle of non-intervention with different degrees and types of intervention. This article explores the search for “legitimate great power intervention” characterizing both the debate among Chinese international relations scholars and the current Chinese foreign and security policy practice, and uses this case as the departure point for a more general discussion of the drivers of change – and continuity – in Chinese foreign and security policy.

Social media in China has not only become a popular means of communication, but also expanded the interaction between the government and online citizens. Why have some charitable crowdfunding campaigns had agenda-setting influence on public policy, while others have had limited or no impact? Based on an original database of 188 charitable crowdfunding projects currently active on Sina Weibo, we observe that over 80 per cent of long-term campaigns do not have explicit policy aspirations. Among those pursuing policy objectives, however, nearly two-thirds have had either agenda-setting influence or contributed to policy change. Such campaigns complement, rather than challenge existing government priorities. Based on field interviews (listed in Appendix A), case studies of four micro-charities – Free Lunch for Children, Love Save Pneumoconiosis, Support Relief of Rare Diseases, and Water Safety Program of China – are presented to highlight factors that contributed to their variation in public outcomes at the national level. The study suggests that charitable crowdfunding may be viewed as an “input institution” in the context of responsive authoritarianism in China, albeit within closely monitored parameters.

Although a number of scholars have examined differences among members of a single nationality in different localities within the People's Republic of China, none emphasizes the impact which formal territorial administrative divisions have on ethnic identity and consequently on state–ethnic interaction. China's largest minority nationality, the Zhuang, is divided by the Guangxi–Yunnan provincial boundary. The Zhuang on either side of the boundary have been governed by different provincial institutions. This territorial division has encouraged both a pronounced difference in ethnic identity and in official discourse on the Zhuang, and has encouraged regionalist sentiment over pan-Zhuang ethnicnationalism. This essay explores the origin and consequence of two major differences between Zhuang self-expression on either side of the provincial boundary and concludes that the central government has played regional and ethnic politics in Zhuang areas off against one another in a manner that limits both, while purportedly promoting each.

In 1989, after 40 years in power, the Chinese Communist Party (CCP) is faced with its worst crisis since the Cultural Revolution (1966–69) over the issue of reform of the Stalinist political system. Arguing that political reform was the necessary pre–condition for further change in China's economy, the reform wing of the CCP confronted conservatives who feared that the Party was losing its monopoly of Chinese politics. The result was that thousands of unarmed civilians in Central Beijing were killed by the army in the J early hours of 4 June 1989.

During the eight years of war with Japan, the strategy and tactics of the Communist movement in China matured to become a viable revolutionary programme. Recent scholarship leaves little doubt that in these years the Communists were successful in winning the allegiance of the majority of the people in areas under their control and in mobilizing them for the further pursuit of revolutionary goals.

The interaction between the millennial dominant orientations of Chinese culture and the entire impact of modernization and of Marxism-Leninism is a story that is unfolding before our eyes, and we have no neat formula for predicting its outcome

By focusing on legal reforms this Special Issue of The China Quarterly draws attention to a group of institutions whose fate is crucial for China's future. The economic reforms that have transformed China since the late 1970s are generating new institutions and transactions that demand legal definition. The surge of foreign direct investment that has made China the world's largest capital-importing country makes necessary further development of the legal framework for foreign trade and investment. More-over, forces broader and needs deeper than those produced by economic development will also help to impel Chinese law reforms.

When the Chinese leadership turned its attention to creating a legal order after the end of the Cultural Revolution, one of its expressed concerns was to reduce official arbitrariness. Even though the totalitarian grip of the Chinese Communist Party has weakened since then, concerns about arbitrariness are no less and can only increase. Furthermore, if China is to cope with the many problems that are by-products of economic reform, including a decline in social order, spreading corruption and a general crisis of values, it will need strong legal institutions and a legal culture that promotes the rule of law. The rule of law has become an issue for many more Chinese than just their leaders or intellectuals.

Although the Chinese state has an outsized influence on shaping civil society in China, extant literature has generally overlooked the increasing role of the market in its non-governmental organization (NGO) development. This paper examines the marketization of Chinese civil society through an ethnographic investigation of funding relationships between domestic Chinese philanthropic foundations and grassroots NGOs. Two case studies of foundation venture philanthropy projects show that businesspeople, through their intensive involvement in foundation-led funding programmes, are introducing strong market influences to the non-profit sector. Notwithstanding the attraction of foundation funding, many NGOs decry the negative side effects of non-profit marketization. We argue that NGOs in this context risk being transformed into social product providers and resource-chasing machines, detracting from the self-directed social missions that many NGO leaders see as their original calling. These observations on emergent NGO–foundation relationships also reflect participants’ increasing uncertainty about the direction of Chinese civil society development.

The way in which to analyse and subsequently eliminate the vast inequalities that structured Chinese society was a major concern of Communist Party officials when they took power in 1949. During the 1950s and 1960s a number of political campaigns were launched which sought to reduce class differences as well as to eradicate the discriminatory practices of the Han Chinese towards peoples identified as national minorities, such as Tibetans and Uighurs. The successes and failures of these campaigns have been the subject of numerous studies by western scholars, who have described and attempted to analyse the persistence of social inequality in the decades since 1949. Yet the analyses of Chinese officials and western scholars alike, focusing on class and ethnicity, have overlooked a form of inequality that is perhaps most basic to China's largest urban centre, Shanghai, namely that based on native-place identification.

Throughout the 20th century, social inequality, discriminatory practices and popular prejudice in Shanghai have been largely based on or correlate to a distinction between people of different local origins. Sometimes local origins have coincided with class, as people from one district tended to dominate the elite while natives of another area constituted the majority of the poor. But often native-place identity has itself been the basis of prejudice and inequality. This pattern has persisted in the decades since 1949, not because government campaigns attacked the problem and failed, but rather because the problem has largely been ignored, neither fitting the officially recognized categories of class nor of ethnicity.

In July 1955 Mao Tse-tung made one of his rare public policy statements when he addressed party secretaries of provinces, municipalities and autonomous regions “on the question of co-operativisation.” It proved to be one of the most important speeches in recent Chinese history, terminating a dispute about the nature and timing of agricultural socialisation which had been going on inside the Chinese Communist Party for three years. Coming from Mao, this was not merely a contribution to the debate, but the final, authoritative pronouncement on what policy should be. Its impact was swift and dramatic. At that time only 16.9 million (14·2 per cent.) of the 120 million peasant families in China were members of co-operatives, almost all of which were semi-socialist in character. Hardly any fully socialist collectives existed. But between autumn 1955 and spring 1956, a “high tide of socialism in the countryside” transformed most of Chinese agriculture, replacing the traditional small privately-owned farms by large co-operatives and collectives. By May 1956,91·2 per cent. of China's rural households had joined co-operatives, 61·9 per cent. of them collectives.

A single spark can light a prairie fire, Mao Zedong once proclaimed, and China today is as dry as a tinder-box. Rapid economic and social change is undermining the country′s stability. The authorities are struggling to cope with soaring crime, mass rural migration, rising urban unemployment, simmering ethnic discontent and numerous other problems. At the same time, the Communist Party′s legitimacy and organization is crumbling and the ruling elite waits nervously for ailing paramount leader Deng Xiaoping′s death.

By combining analysis of archival documents and data from 245 sex workers interviewed in south-west China between 2003 and 2007, this article argues that the AIDS crisis has prompted a shift in state discourse about prostitution in China from a victim to a victimizer perspective. Concomitant with this discursive shift is the gradual intensification of control over prostitution. Our data show that the victim perspective overlooks the fact that sex workers are agents who actively negotiate their work and lives amid limited options in post-socialist China. The victimizer perspective, on the other hand, misplaces the blame of unsafe sex practices on sex workers, while in reality it is their clients who refuse to use condoms. The data further suggest that repressive measures against prostitution premised on this victim–victimizer dichotomy inhibit the ability of sex workers to negotiate safe sex practices and aggravate their exposure to HIV risk. The repressive measures undermine the supportive professional networks of sex workers, increase economic pressure on the workers and increase their exposure to client-perpetrated violence.

As a consequence of its economic reforms China is currently experiencing internal migration at an unprecedented scale. An estimated 120 million people, or more than 15 per cent of the total rural labour force in China, have for different lengths of time left their places of origin to settle mainly in urban centres. Most of them go to the southern and eastern economically booming regions, but quite a few have chosen to go to ethnic minority areas in the border regions of the People's Republic. These areas, which have often been described and perceived of as economically and culturally backward, are also subjected to new largescale in-migrations of mainly Han Chinese. Han Chinese – whether officially classified or identifying themselves as such – make up a considerable proportion of the population in most so-called minority areas in China today. A number of recent (mostly sociological) studies have contributed to knowledge of the policies and consequences of sending Han to minority areas since 1949. Especially with regard to Tibet, the actual scope of Han migration remains a hotly debated issue. However, while the number of ethnographic studies of various ethnic minorities in China has increased markedly during the last 15 years (since it became possible to do fieldwork in minority areas of the People's Republic), the Han Chinese living in the same areas have rarely been subjected to this kind of fieldwork-based study. Most researchers of ethnic minorities in China have been struck by the pervasiveness of the discourse on the Han as a more “advanced” (xianjin) nationality. But this discourse has not been thoroughly analysed in relation with how different groups of Han Chinese, living themselves among non-Han peoples in minority areas, reproduce, neglect, dispute or contribute to this discourse.

Previous research has credited China's top leaders, Hu Jintao and Wen Jiabao, with the social policies of their decade in power, arguing that they promoted these policies either for factional reasons or to achieve rational, problem-solving goals. But such arguments ignore the dominant “fragmented authoritarian” model of policymaking in China that centres on bargaining among bureaucratic agencies. This article asks whether top leadership factions, rational problem solving, or “fragmented authoritarianism” can explain the adoption of one of the Hu and Wen administration's flagship policies, New Rural Cooperative Medical Schemes. Based on a careful tracing of this policy's evolution, it finds little evidence for these explanations, and instead uncovers the role played by international events and organizations, and ideas they introduced or sustained within policy networks. The article highlights some of the effects that China's international engagement has had on policymaking and the need to go beyond explanations of the policy process that focus solely on domestic actors. It proposes a new model of policymaking, “network authoritarianism,” that centres on policy networks spanning the domestic–international, state–non-state, and central–local divides, and which takes account of the influence of ideas circulating within these networks.