Surveillance, control and resistance in UK schools Anna Carlile 2 the increasing pathologisation of the behaviour of ethnic minorities (Kulz 2014). Their perceived threats to both state security and market capitalism have led to the policing of students' and teachers' identities and critical discourses through the U.K. government's 'antiterrorist' Prevent and Fundamental British Values agendas (discussed below and in other chapters within this volume). All of this has led to an increase in student and teacher stress (Ball 2003; Elias 1989; Keddie 2014; Teague 2014). The response described in this chapter amounts to a harsher approach to discipline and punishment through rising numbers of detentions, seclusions, and exclusions (Carlile 2012; Lloyd 2005; Department for Education 2014a; Department for Education 2015). However, there is potential for restorative justice approaches (McCluskey et al 2008a, 2008b, 2011). Other sources of hope for the future of education will be described towards the end of the chapter. Here, the Equality Act 2010 will be explained as having provided protection for students and teachers who possess specific 'protected characteristics' related to, for example, religion, ethnicity, sexual orientation, gender identity, and disability. This statutory protection will be shown to not simply require a response to inequitable treatment but to mandate an active approach to developing positive relationships between groups. In addition, evidence will be discussed which demonstrates that school students' digital capital allows them to access a range of critiques, making them knowing subjects rather than simply docile bodies (Foucault 1975; Hope 2015). The chapter will include ways in which the current context provides gaps and spaces for the practice of 'critical bureaucracy' (Carlile 2010) as a route towards resistance and social justice in U.K. schools. However, it concludes that this might actually have resulted in a tougher approach to discipline. U.K. SCHOOLS IN A NEOLIBERAL CONTEXT Neoliberalism is understood by the critical pedagogue Giroux, to be a form of ideological market fundamentalism; 'a pervasive and potent form of public pedagogy that operates