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Shanghai’s officials and urban planners often equate development with “cleaning up the streets.” The snacks (xiao chi 小吃) that are sold from the small shops and mobile stands—dumplings steamed in wooden baskets, nighttime barbeques, carts selling stir-fried noodles—are seen to belong to a past that must be overcome. This paper reflects on the changing fate of Shanghai’s street food in order to analyze tensions between a regulated, formal commercial sector and a much more anarchic informal economy as it plays out in the making of the future city. It argues that the informal is not simply a temporary phenomenon, and that the evolutionary conception of economic growth in which a “backward” black market progresses to a more “advanced” formal sphere masks a deep (and sometimes violent) struggle. Shanghai’s importance as a model for twenty-first century urbanism rests not only on its high-speed trains and super-tall skyscrapers, but also, just as vitally, on its street food, street markets and street life. [ABSTRACT FROM PUBLISHER]

This qualitative research documents the educational strategies of international migrants to Shanghai who are attempting to raise their children as cosmopolitans through immersion in local Chinese schools. We distinguish this localizing educational strategy from the established network of international schools designed to serve the families of corporate expatriates. Instead, our research subjects consist of self-initiated expatriates, or 'middling transnationals', who have chosen to prioritize immersion in the language and culture of China by sending their children to local schools. This localized, or Sinocentric, model exposes non-Chinese children to a challenging and nationalistic Chinese curriculum. Our analysis of these practices as a form of cosmopolitan education challenges both the goal of teaching a universal and placeless ethical cosmopolitanism and the assumption that a meaningful cosmopolitan education must take place in the idealized setting of a liberal cosmopolitan school system. We also highlight the difficulties families face in this approach, describing this as an 'entangled cosmopolitanism', an enriching but uncomfortable engagement with both local and home-country educational cultures. [ABSTRACT FROM AUTHOR]

When people say Shanghai looks like the future the setting is almost always the same. Evening descends and the skyscrapers clustered on the eastern shore of the Huangpu light up. Super towers are transformed into giant screens. The spectacular skyline, all neon and lasers and LED, looms as a science fiction backdrop. Staring out from the Bund, across to Pudong, one senses the reemergence of what JG Ballard once described as an ”electric and lurid city, more exciting than any other in the world.” The high-speed development of Pudong – in particular the financial district of Lujiazui – is the symbol of contemporary Shanghai and of China’s miraculous rise. Yet, Pudong is also taken as a sign of much that is wrong with China’s new urbanism. To critics the sci-fi skyline is an emblem of the city’s shallowness, which focuses all attention on its glossy facade. Many share the sentiment of free market economist Milton Friedman who, when visiting Pudong famously derided the brand new spectacle as a giant Potemkin village. Nothing but “the statist monument for a dead pharaoh,” he is quoted as saying. This article explores Pudong in order to investigate the way spectacle functions in China’s most dynamic metropolis. It argues that the skeptical hostility towards spectacle is rooted in the particularities of a Western philosophical tradition that insists on penetrating the surface, associating falsity with darkness and truth with light. In contrast, China has long recognized the power of spectacle (most famously inventing gunpowder but using it only for fireworks). Alongside this comes an acceptance of a shadowy world that belongs to the dark. This acknowledgment of both darkness and light found in traditional Chinese culture (expressed by the constant revolutions of the yin/yang symbol) may provide an alternative method for thinking about the tension between the spectacular visions of planners and the unexpected and shadowy disruptions from the street. [ABSTRACT FROM AUTHOR]