‘The most Gothic description of Capital is also the most accurate. Capital is an abstract parasite, an insatiable vampire and zombie-maker; but the living flesh it converts into dead labor is ours, and the zombies it makes are us. There is a sense in which it simply is the case that the political elite are our servants; the miserable service they provide from us is to launder our libidos, to obligingly re-present for us our disavowed desires as if they had nothing to do with us.’

Mark Fisher, Capitalist Realism (2009)

Ghostly analogies drawn from the gothic imaginary are common in the Marxist canon, with the most famous case in point being the incipit of Marx and Engels’s Manifesto of the Communist Party, where readers are told that ‘the spectre of communism’ is haunting Europe. Far from being considered curious aberrations, these preternatural metaphors have given rise to a whole literature on spectral capitalism that spans to our present stage of late capitalism. In the 1980s, Aihwa Ong made waves with her study of spirit possessions on the shop floors of modern factories in Malaysia, in which she argued that these spectres represented a form of resistance by workers otherwise powerless in the face of capital. In another instance from the 1990s, Jean and John Comaroff introduced the idea of ‘occult economies’ to make sense of the wave of episodes in which real or imagined magical means were deployed in pursuit of material gains that occurred in South Africa after the end of apartheid. While both conceptualisations received a fair share of criticism—not least for presenting the ghosts of capitalism as dreams and the anthropologist as the psychoanalyst instead of dealing with the proper social and historical context of these phenomena—this issue of the Made in China Journal cuts the Gordian knot by focusing on how individuals in China and other contexts in Asia live and interact with the supernatural. In some cases, ghosts, fortune-tellers, shamans, sorcerers, zombies, corpse brides, and aliens merely assist people to get by and cope with the difficulties they face in their daily lives; in others, these beings play subversive roles, undermining the rules that underpin contemporary society. In both cases, they challenge the status quo, hence the title ‘spectral revolutions’.