At a Chinese-owned fluorspar mine in Mongolia, one group of workers stood out from the rest. Their life stories—often narrated with a tinge of nostalgia for home and a golden age of industrial labour—were closely intertwined with fluorspar. Joining them on an annual trip from their workplace to their once fluorspar-rich hometown in Jiangxi Province […]

Zhiqing, an abbreviation for zhishi qingnian (‘educated youth’), refers to the nearly 18 million urban young people, most with elementary to high-school education, whom the Chinese Communist Party sent to live and work in China’s rural areas between 1968 and 1980. Since the early 1990s, official and unofficial museum commemorations of the zhiqing generation have articulated a pervasive nostalgia marked by narratives of a ‘zhiqing spirit’ that celebrate qualities of perseverance, patriotism, and self-sacrifice. This essay examines the Museum of Zhiqing Lives in the Jianchuan Museum Complex, China’s most high-profile private museum project and home to the largest collection of Maoist artefacts.

This essay examines the nostalgic pragmatism of the reformer and Confucian philosopher Liang Shuming (1893–1988). Liang’s responses to the social and economic dislocations of the early Republican era, including a series of concrete steps to ameliorate them, are surprisingly relevant to the spiralling cycles of racism and violence afflicting US society in the twenty-first century. His diagnosis of the harms of industrial society and prescription for restoring the moral as well as physical health of rural populations remain valid both for China and for the United States—in particular, with regard to addressing climate change and its attendant psychophysical trauma known as solastalgia.

The Chinese Communist Party (CCP) has developed strategies that draw on a dedication to the Party that is specifically religious yet does not require belief in a doctrine. These strategies revolve around the Leninist concept of ‘party spirit’, which, paradoxically, has become a commodity that is produced, supplied, and consumed. This essay discusses these strategies […]

Collections of ‘Red relics’—objects relating to the history of the Chinese Communist Party—were initially understood primarily as a form of grassroots nostalgia for the supposed purity and equality of the Mao era and a reaction against the changes of the reform era. This essay argues that in recent years, these objects—particularly those from the revolutionary, pre-1949 period—have been increasingly coopted into the Party’s narrative about the rejuvenation of China under its leadership.

Amid a global pandemic and worsening repression in contemporary China, what does it mean to be nostalgic? This essay explores this question through two disparate but intimately connected lenses. First, it examines changing registers of nostalgia in China over the past several decades, analysing the role of the Party-State and how it is imagined in their production. Second, it examines what nostalgia might mean for scholars who study state–society relations and the production of nostalgia in China, when they confront the potential of not being able to return to China to conduct research, and the ethics of that research should they continue to engage.

Some former Hong Kong protesters who fled to Taiwan have resorted to selling local products online to Hong Kong-based consumers to make a living. This essay argues that these purchases become both an alternative form of financial support from Hong Kong’s politically conscious consumers and business transactions endowed with political meaning. Not without ambivalences, these online vendors sell more than products, but also a lifestyle, an identity, and a commitment—in short, a revolutionary dream at a time when street protests in their home city are no longer feasible.