How has social work, which has emerged as a distinct profession in the PRC with the full support of the party-state, come to produce neoliberal outcomes similar to those found in other, capitalist countries? In this article, I draw attention to the government purchase (goumai) of social work services, which is commonly considered as confirmation of state capacity and leadership rather than the passing on of state responsibilities to civil sectors with tight budgets. Ethnographic research on the actual social work practices in Shenzhen's Foxconn town reveals how neoliberal-style outsourcing has converged with diverse historical legacies, thus creating precarious labour conditions for frontline social workers. Neoliberal dynamics end up filling most of these social work positions with migrant youth from the countryside, reproducing and perpetuating China's rural–urban divide. Institutional efforts at social care may not only reduce the existing inequalities but may also rely upon and even reinforce them.

Since colonial times to the present day, Hong Kong's position as a global financial centre is one of the enduring economic strengths of the territory. This success is often attributed to the distinctive role of the state, coined in the 1970s by the-then financial secretary, Sir Philip Haddon-Cave, as “positive non-interventionism.” The relationship between the market and the state has also been characterized as a form of corporatism, particularly in the financial sector as bankers were able to influence policy. However, closer examination of the behind-the-scenes relations between bankers and the state reveals a much more complex relationship, with the banks seeking protection that the government was not willing to provide. Moreover, the reluctance to regulate financial markets resulted in piecemeal interventions and weak implementation that undermined the stability of this sector and of the economy as a whole. This paper demonstrates the confusion over the concept and practicalities of positive non-interventionism, even for Haddon-Cave, and how the concept evolved towards a policy of “when in doubt, do nothing” during a period of financial instability. Along the way, the paper presents new evidence about the origins of Hong Kong's current banking structure.

The relationship between sex workers and their clients is generally characterized as being based entirely on the direct exchange of sexual favours for money. However, this received wisdom cannot account for a nation such as China which attaches significant value to “face,” social status and interpersonal dignity. This paper draws parallels with high-end sex workers elsewhere in Asia as well as globally. With a focus on the high-end sector, I examine how workers and their clients engage not only in pecuniary transactions but also in genuinely intimate and non-remunerative relationships. High-end sex workers make use of their earned economic capital to acquire cultural capital, and use online apps as marketing tools to target local elites and expats to forge longer-term intimate relationships. Male clients in more commercialized, post-industrial cities in China continue to seek diverse types of sexual experiences, with some clients seeking genuine intimacy. Furthermore, I explore how Chinese and foreign clients overcome social barriers to develop such relationships with sex workers. Building on this sociocultural perspective, this paper analyses ethnographically both sides of the female sex worker–client relationship in high-end karaoke lounges and bars in Dongguan, southern China.

It has been well established that better educated individuals enjoy better health and longevity. In theory, the educational gradients in health could be flattening if diminishing returns to improved average education levels and the influence of earlier population health interventions outweigh the gradient-steepening effects of new medical and health technologies. This paper documents how the gradients are evolving in China, a rapidly developing country, about which little is known on this topic. Based on recent mortality data and nationally representative health surveys, we find large and, in some cases, steepening educational gradients. We also find that the gradients vary by cohort, gender and region. Further, we find that the gradients can only partially be accounted for by economic factors. These patterns highlight the double disadvantage of those with low education, and suggest the importance of policy interventions that foster both aspects of human capital for them.

This paper explores how the new Communist government developed a political consciousness of discipline and collegiality among traditional rural midwives in Chinese villages during the 1950s. It argues that selected traditional rural midwives were taught to observe discipline by attending meetings and studying, and to develop collegiality with peers through criticism and self-criticism of their birth attendance techniques and personal characters in short training courses from 1951 onwards. A legitimized midwife identity gradually formed in rural communities, but with it came conflicts and rivalry. By keeping these midwives under institutional surveillance and creating a dynamic and constant moulding process, the new government intended to foster professional and political discipline and collegiality within the group based on a normativized notion of selflessness performed within a changing series of indoctrination schemes that demonstrated continuity and complementarity and which I have described as common, preliminary, institutionalized, and dynamic schemes. This article examines how the state attempted to retrain marginalized and derided midwives with appropriate class backgrounds in order to incorporate them into the modern medical world, then still dominated by doctors and nurses with suspect class backgrounds. Ironically, in creating “socialist new people” to intervene in traditional rural birthing practices and introducing fee-for-service professionalism, the CCP accidentally created a degree of petit-capitalist thinking among women whose traditional mode of work may have been more selfless, thus complicating the process of indoctrinating selfless dedication.