This article explores contemporary prejudice against displaced villagers in urban China, drawing on a project on urban sprawl in Yinchuan where rural villages are absorbed into the urban area. The research demonstrates that media discourses about chaiqian baofahu and suzhi that stigmatise displaced villagers are being actively reproduced in everyday life in newly built urban neighbourhoods. Urbanites’ prejudice against displaced villagers can be viewed as, on the one hand, a result of the feelings of relative deprivation from unfavourable comparisons with displaced villagers, while on the other hand, a response to maintain a positive ingroup identity – in this case, an urban and ‘civilised’ way of life. The article then examines the effectiveness of contact as a means for reducing prejudice, and reveals that intergroup contact in urban neighbourhoods does not necessarily create mutual understanding and trust. The article highlights the structural causes of prejudice and concludes by arguing for social transformation to challenge and reduce prejudice.
The recent trend to develop rural land in western China has resulted in the large-scale relocation of villagers. It has also given rise to self-help development of housing. By examining long-established research on both formal urban development and informal village settlements, this study examines self-built housing, collective-endorsed housing and urban relocation housing in one western Chinese village. Their coexistence was made possible by ambiguities in property rights. The state–collective divide and the urban–rural dichotomy in property rights were restructured in land development, and villagers were able to use various means to take advantage of transitional, favourable deals to gain short- or long-term returns. Specifically, self-developed housing met market demands and traditional lifestyles, but witnessed a gap between de jure and de facto property rights and could not be easily formalised, whereas officially sanctioned relocation provided long-term homeownership but with ambiguous de jure property rights and failed to fully integrate villagers into urban neighbourhoods. To a lesser extent, collective endorsement added to the legitimacy of self-help development.
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