Rural living conditions (RLCs) in China are influential on the overall development and stability of regions, particularly for populations in distant poverty-stricken villages. This paper takes 16 villages of Chedao town in Gansu province, Northwest China (NWC) as our case study. Using data from the Poverty Alleviation and Assistance (PAA) project launched by Lanzhou University in June 2017, and the perceptions of residents of Chedao, we pinpoint RLC changes in the targeted poverty alleviation (TPA) process. The three main results show that: (1) From the residents’ perceptions, the impact of alleviation measures on RLC is mainly reflected in improved housing conditions, infrastructure, and public services. We find no significant effect on cultural conditions. However, eco-environmental conditions have obviously weakened. (2) Housing size, accessibility, distance to shops, and safe drinking water are the most significant factors in housing conditions, infrastructure, public services, and eco-environmental conditions, respectively. (3) Out of the different levels of rural poverty households (RPHs), severe rurality villages are more strongly aware of the positive changes in RLC than residents of mild rurality villages. Moreover, in residents’ view, housing conditions are most improved in severe rurality villages, infrastructure is most improved in moderate rurality villages, and public services are most improved in mild rurality villages. Eco-environmental conditions worsen across all levels. Our findings shed light on the perceptions of residents on changes occurring in rural living conditions, and provide a basis for subsequent studies of RLC in Northwest China.

Based on an extensive questionnaire survey in three cities in Northwest China, this article identifies the factors influencing the sole, couple and family migration of Han and Hui. We find that Han migrants are more utility-oriented and tend to circulate among different places in order to maximize their utility. Hui migrants are more likely to seek opportunities to settle in destinations with their families. They rely on Hui communities and dedicate themselves to creating networks and accumulating social capital for their families. We suggest that the accumulation of bonding capital does not necessarily suggest the increase or decrease of bridging capital. Moreover, the ethnic community should be regarded neither in negative nor positive terms but rather as a coin with two sides, pro and con. The ethnic community is a vessel, which migrants can use for minimizing risks, improving livelihoods and fostering the settlement of families.

Through extensive interviews with Hui, Han, Dongxiang, and Tibetan migrants and participant observation in northwest China between 2013 and 2015, we examine how the negotiation of ethnic identity influences acculturation strategies in three cultural contexts by scrutinizing the three operational aspects of ethnic identity: perceptions, affections, and behaviors. We argue that the ethnic identity is negotiated at both the group and individual levels as a relation of dialectical unification in regard to fixity and fluidity. At the group level, ethnic identity is relatively fixed and rigid and is perceived by most of the group members as the social norms which normalize ethnic behavior collectively. At the individual level, on the other hand, ethnic identity can be highly flowing and contested from one individual to another. Han identity is generally self-perceived as unmarked, porous, situated, and sometimes even vacuous. Han migrants’ acculturation is more dependent on the cultural context of the host society. Hui and Dongxiang migrants show a strong attachment and affective bonds to their ethnic identity, which is largely based on religious identity. Although Tibetan migrants perceive a complex, place-based identity related to their religion, the grassland, their traditional ways of living, and their language, a Tibetan identity seems to be difficult to fulfill given their economic vulnerability and the contradictions between retaining traditions and being Sinicized in the city.