In the spring of 2021, China’s central authorities issued a policy that seeks to change norms of China’s civil society that have been established over the past thirty years. At a moment that portends a closing of space for unregistered NGOs and a possible shift in the ways NGOs can emerge, evolve, and cooperate with other social and state entities, we thought it important to look back to revisit the development of China’s civil society over the past decades. Not only is this exercise important in enabling us to understand the shifts now taking place, but it also reminds us of the possibilities that once were, and the possible futures that may be. With this issue we wanted to bring together practitioners, whose experience of running or participating in organisations and initiatives is invaluable both in and of itself but also in helping us to reflect. We sought to bring their insights together with those of scholars who also have a deep interest, and often practical experience, in China’s organised civil society, studying its different aspects and dynamics. We hoped, too, to capture something of the vibrant diversity of organised civil society during its early (re-)emergence in the 1990s and to remember, as best we could, some of the early pioneers and possibilities.

China’s increased global engagements in recent years have been the source of unending controversies. While public attention generally focuses on geopolitical, economic, or even environmental issues, labour also plays an important part in emerging narratives surrounding the ‘spectre of global China’.

The media in countries that have received a significant influx of investment from mainland China has often complained about ‘invasions’ of Chinese workers, who are allegedly snatching away job opportunities from local workers. In many places, there are pervasive rumours that Chinese workers are nothing less than convicted felons sent abroad by the Party-State to expiate their crimes, which would explain why they seem to work without interruption day and night, at a pace that some believe no free person would deem acceptable. This has also led to concerns that workers from China are playing an important role in driving down labour standards in countries where institutions are weak and legal enforcement lacking. Inflows of Chinese workers have also been associated with surges in crime and prostitution that supposedly have wrought havoc on local communities.

In the best of circumstances, these narratives flatten the figure of the Chinese worker abroad into that of an agent unwittingly promoting the agenda of the Chinese Party-State abroad; in the worst, they frame these overseas Chinese labourers as criminals. In so doing, the complex dilemmas that these workers face, their inner conflicts, and the rights violations that they themselves are subjected to go unnoticed.

This issue challenges these prejudices and provides some glimpses into the subjectivities and the plight of Chinese workers toiling abroad today.

‘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’.