Chinese Muslims Research Articles

SEJARAH PERADABAN ISLAM DI CINA DAN NILAI-NILAI PENDIDIKAN ISLAM DALAM NOVEL ASSALAMUALAIKUM BEIJING

<p><em>The phrase that describes that a science should be pursued even to China. Novel Assalamualaikum Beijing provides an overview of the presence of Islam in the Bamboo Curtain country. Islamic civilization has appeared some time ago in China. The novel is intentionally prove that Islam was, and triumphed in China. Islam not only had triumphed in Europe, especially Andalusia (now Spain). Travelling around the main character of China as a columnist Asma Indonesia provided a glimmer of hope, strength, and love of the teachings of Islam. Islam never lived and interacted with the people of China. Chinese Muslim faces with hoods and eyes sipitnya show relationships and interactions among the Muslims. Islam in China is known as "pure religion of the sky" .In this novel, the reader is also treated to the values </em><em></em><em>of Islamic education, the history of Islam, and the messages of Islam. Building a mosque in China a sign of the existence of Islam. One of the mosques and Muslim villages in China. This shows the triumph of Islam in the past. The value of education and the propagation of Islam seen in self Zhongwen figures. He was fascinated with friends Mus'ab bin Umair handsome and willing to remove the sparkling world for his new love in Islam</em></p><p><strong><em> </em></strong></p><strong><em>Keywords: </em></strong><em>Islamic Civilization, Islamic Education Value, China</em>

Chinese Muslim Women in the Virtual Community: Identity, Expression and Empowerment

The voiceless situation of Chinese Muslim women has not changed much from ancient China to modern China. However, the development of Information and Communication Technologies (ICTs) is helping to create the possibility for collective expression of Chinese Muslim women. This paper investigates how Chinese Muslim women empower their Muslim identities through their off-line lives and the online community. Keywords : Empowerment, Chinese Muslim women, Virtual Community

SEJARAH PERADABAN ISLAM DI CINA DAN NILAI-NILAI PENDIDIKAN ISLAM DALAM NOVEL ASSALAMUALAIKUM BEIJING

<p><em>The phrase that describes that a science should be pursued even to China. Novel Assalamualaikum Beijing provides an overview of the presence of Islam in the Bamboo Curtain country. Islamic civilization has appeared some time ago in China. The novel is intentionally prove that Islam was, and triumphed in China. Islam not only had triumphed in Europe, especially Andalusia (now Spain). Travelling around the main character of China as a columnist Asma Indonesia provided a glimmer of hope, strength, and love of the teachings of Islam. Islam never lived and interacted with the people of China. Chinese Muslim faces with hoods and eyes sipitnya show relationships and interactions among the Muslims. Islam in China is known as "pure religion of the sky" .In this novel, the reader is also treated to the values </em><em></em><em>of Islamic education, the history of Islam, and the messages of Islam. Building a mosque in China a sign of the existence of Islam. One of the mosques and Muslim villages in China. This shows the triumph of Islam in the past. The value of education and the propagation of Islam seen in self Zhongwen figures. He was fascinated with friends Mus'ab bin Umair handsome and willing to remove the sparkling world for his new love in Islam</em></p><p><strong><em> </em></strong></p><strong><em>Keywords: </em></strong><em>Islamic Civilization, Islamic Education Value, China</em>

Genetic evidence for an East Asian origin of Chinese Muslim populations Dongxiang and Hui.

There is a long-going debate on the genetic origin of Chinese Muslim populations, such as Uygur, Dongxiang, and Hui. However, genetic information for those Muslim populations except Uygur is extremely limited. In this study, we investigated the genetic structure and ancestry of Chinese Muslims by analyzing 15 autosomal short tandem repeats in 652 individuals from Dongxiang, Hui, and Han Chinese populations in Gansu province. Both genetic distance and Bayesian-clustering methods showed significant genetic homogeneity between the two Muslim populations and East Asian populations, suggesting a common genetic ancestry. Our analysis found no evidence of substantial gene flow from Middle East or Europe into Dongxiang and Hui people during their Islamization. The dataset generated in present study are also valuable for forensic identification and paternity tests in China.

Just Like Old Friends: The Significance of Southeast Asia to Modern Chinese Islam

During China’s Republican era (1911–49), amid increasing contacts with Southeast Asia, Chinese Muslims crafted politically useful narratives of Sino–Islamic maritime exchange and Islam’s contributions to Chinese civilization. Two examples stand out in particular: Bai Shouyi’s scholarship on the Song-era materia medica trade and the government-sponsored Chinese Islamic South Seas Delegation’s wartime mission to Malaya. In both cases, Chinese Muslims asserted their connectedness not only to the Chinese nation-state and the Arab Middle East but also to the Islamic world as a whole. Southeast Asia’s significance for modern Chinese Islam lay in providing an inspiration and a destination for these travelling civilizational narratives.

Spatial Study of Mosques (中国清真寺的空间研究:新疆和宁夏的案例研究)

Different from conventional research methods, spatial study applies gis to study space, time, and mapping, all of which are valuable in analyzing religious institutions, sites, and locations. Supported by multiple spatial, digital, and statistical methods, this study selects eight cities and prefectures in China and examines their Islamic mosques based on accessible government data. Following a discussion of methodologies and data, the article focuses on the density of the Muslim population in the selected cities by calculating the average number of Muslims attending one mosque. In addition, this study applies a spatial method, the location analysis method (lam), to scrutinize the availability of Islamic mosques by measuring the average distance between Chinese Muslim residential areas and the nearest mosque. Furthermore, this study employs two additional spatial methods, the two-step floating catchment area method (2sfca) and the network analysis method (nam), to investigate the accessibility of mosques by estimating the average driving time required for Muslims to reach the nearest mosque. After comparing the average rankings of density, availability, and accessibility of mosques in the eight cities and prefectures, this study proposes three criteria for determining mosque accessibility in Xinjiang and Ningxia, two areas in China with a large concentration of Muslims. 区别于传统的宗教研究方法，空间研究是利用地理信息系统的科技手段和方法，展示和分析宗教发展的空间、时间和图像。本项研究是综合空间、数码和统计的多种方法，选择中国新疆和宁夏的八个城市和地区，依据中国政府官方的统计数据，对当地伊斯兰教清真寺的存在性和可达性进行案例研究。文章首先讨论了研究方法和数据来源,其次计量分析了所选八个地区清真寺与穆斯林人口的比例和稠密度，由此得出参加每一个清真寺活动的穆斯林之平均人数。同时，文章使用空间研究中的“区域分析法”，计算每个穆斯林从居住地到达最近清真寺的平均距离。另外,文章还使用了空间研究中“两步法”和“网络分析法”，对比研究每个穆斯林从居住地到最近清真寺的平均驾车或乘车时间。最后，文章根据穆斯林稠密度、清真寺存在性和可达性，提出了鉴定一个地区清真寺可达性程度高低和难易的三个初步计量标准，以便展示和分析伊斯兰教市场的供需矛盾。 (This article is in English.)

From Beijing to Palestine: Zhang Chengzhi's Journeys from Red Guard Radicalism to Global Islam

This article traces the intellectual evolution of Zhang Chengzhi (b. 1948), a contemporary Chinese poet, novelist, essayist, archaeologist, and ethnographer, from Mao-era radicalism to Islamic internationalism. Allegedly the inventor of the term “Red Guard” in the context of the Cultural Revolution, he has remained an unapologetic defender of Mao and of the “Red Guard spirit” since the 1960s. In 1987, meanwhile, Zhang converted to an impoverished and ascetic sect of Chinese Islam, the Jahriyya, and since the 2000s he has become one of China's most prominent spokesmen for global Islam. This article explores how Zhang has reconciled his zeal for Cultural Revolution Maoism, on the one hand, with Pan-Islamist positions on the other. Although Zhang's stance suffers from undoubted contradictions and inconsistencies, his career and beliefs illuminate the complexities of the legacy of Mao's and the Cultural Revolutions, of Chinese intellectual dissidence, and of the contemporary trajectories of Chinese internationalism and global Islam.

Islam and State Policy in Contemporary China

Since Deng Xiaoping adopted a pragmatic policy of opening up and reforming the country in the late 1970s, Islam has witnessed a revival in China. Just as the Chinese nation has experienced rapid economic, political and social development, so too has Islam grown and diversified. Since Muslims generally enjoy the freedom to practice their religion and the benefit of China’s Preferential Program (a policy giving special privileges to minority Muslims) – if they obey the state law and keep harmonious relations with other social groups – some Chinese Muslims regard today as a “golden age” for Islam in the People’s Republic. This paper offers an overview of the major developments in Chinese Communist policy on religion and discusses the internal and external influences of domestic and international relations on Communist Party policy towards Chinese Muslims. It argues that Chinese Communist Party policy since the 1970s protects religious freedom but does so while maintaining state control over religion. Further, in the case of Islam in the People’s Republic, state protection and control are defined according to the domestic and international concerns of the State.

Universal, yet local: The religious factor in Chinese Muslims’ perception of world developmental hierarchy

Since its introduction in the late 19th century, developmental thinking has quickly diffused throughout Chinese society. Nowadays, Chinese people extensively employ the concept of development to understand different countries in hierarchical order. Using survey data collected in Gansu, China, we confirmed the nearly universal existence of such developmental worldviews. Overall, our respondents’ perceptions conformed to the United Nations’ developmental hierarchy based on the Human Development Index scores. However, local Muslims tended to deviate slightly more than other Chinese from the UN standard. This does not mean that Chinese Muslims were reluctant to adopt developmental thinking. In fact, in their eyes, developmental ideas have been prominently associated with Islam since the beginning of the 20th century. Our analysis shows that the observed Muslim–Han disparity is entirely due to Muslims’ higher evaluations of development in countries with strongly Islamic populations – in this case, Pakistan. Other than this religion-based disparity, Gansu Muslims and local Han Chinese do not differ in their perceptions of the world developmental hierarchy.

THE PROTECTION QUESTION: CENTRAL ASIANS AND EXTRATERRITORIALITY IN THE LATE OTTOMAN EMPIRE

AbstractThis article examines the impact of the Ottoman Empire's battle against legal imperialism on the status of Central Asians in its domains, specifically after the promulgation of a nationality law in 1869 that classified them as foreigners. It traces how the threat of Muslim colonial subjects attaining European consular protections led to the emergence of a “Central Asian protection question”: whether Afghans, Bukharans, and Chinese Muslims had legitimate claims to European legal nationality and, by extension, capitulatory privileges. Through a number of case studies, the article shows how the Ottoman Foreign Ministry fused international legal norms and pan-Islamic claims to arrive at the position that Central Asians from informally colonized lands were not “real” subjects of European empires, and that they were under the exclusive protection of the caliphate. This strategy, I argue, undermined the creation of an Ottoman citizenship boundary and opened up a complex field of inter- and intraimperial contestation about who was a foreigner. In contrast to positive associations with legal pluralism in this period, Central Asian migrants and pilgrims who were protected by the caliph but not recognized as Ottomans or European subjects found that they could not benefit from practices such as forum shopping and affiliation switching. And while the notion of foreignness remained subject to multiple and conflicting interpretations across the empire, I argue that nationality as a legal category was incontrovertibly becoming a defining feature of these foreign Muslims' rights and status in the sultan's domains.

Covering Body, Uncovering Identity: Chinese Muslim Women’s Vocabularies of Dress, Based on Fieldwork in Northwest and Central China

This ethnography of Chinese female Islamic dress serves to explore the way that Chinese Muslim women of different generations and backgrounds both seek accommodation and meaning within the gendered modernity of a rapidly changing Chinese (non-Muslim) society and also strive for transcending authenticity as they translate Islamic prescriptions into personal conduct. The authors present defining characteristics of local versions of the Chinese hijab within the rich diversity of China’s Muslim contexts and across complex religious landscape of an ethnic religion. Building on the work of international Islamic feminist scholars, the concept of the hijab is explored in terms of three dimensions, incorporating the visual dimension as shielding from the public gaze; the spatial, demarcating the public from the private sphere; and the ethical, informing thought and ideas.

More Islamic, no less Chinese: explorations into overseas Chinese Muslim identities in Malaysia

ABSTRACTThis paper explores the newly emerging overseas Chinese Muslim community in Malaysia. As China's interactions with the Muslim-majority countries deepen, there will be more Chinese Muslims staying in these countries. Questions can be asked how connection with, and exposure to, the wider Islamic world influence their identity as Chinese Muslim. Through examining the activities of the Overseas Chinese Muslim Association, elite interviews and survey data of the Chinese Muslim students in Malaysia, this paper argues that in general overseas Chinese Muslims remain comfortable with their identity as both Muslim and Chinese. Some contributing factors include the presence of a sizable ethnic Chinese minority in Malaysia and the ease of modern communications technology. They also utilize their different identity categories to maximize advantages to the community. Also, the Chinese Muslims’ relations with official China and the Han majority are largely reproduced in Malaysia.

Brunei Darussalam. Brunei: From the Age of Commerce to the 21st century By Marie-Sybille de Vienne Singapore: NUS Press in association with Institut de Recherche sur l'Asie du Sud-Est Contemporaine (IRASEC), 2015. Pp. xviii + 345. Maps, Illustrations, Lexicon, Bibliography, Index.

Brunei: From the Age of Commerce to the 21st century By MARIE-SYBILLE DE VIENNE Singapore: NUS Press in association with Institui de Recherche sur l'Asie du Sud-Est Contemporaine (IRASEC), 2015. Pp. xviii + 345. Maps, Illustrations, Lexicon, Bibliography, Index. This latest monograph on Brunei Darussalam is well-written enough to be read as a detailed, straightforward account of unfolding developments or a brave advancement in Malay world historiography. It covers the same events as its predecessors but is wary of overarching longue duree themes that do not 'totally stand up to examination' (p. 10). Brunei's golden age as a geopolitically important economic hub is well covered but not 're-scripted into a new continuum', noticeably the case for Ranjit Singh's (1984) and Bala Bilcher's (2005) studies. The section on Brunei's far-reaching transformation from 'thalassocracy to rentier state' emphasises the discontinuity typical of colonial histories while an insightful chapter-long critique of state hagiography revolves around nation-building strategies. This study comes close to describing the proverbial elephant rather than its component parts. Though well-researched and cross-referenced, de Vienne's 'series of hypotheses' regarding a gradually Indianising first-millennium trading chiefdom and an 'Islamised thalassocracy ... radiating as far as Palawan and Sambas' (p. 20) should not be mistaken as exhaustive or authoritative. For example, Johannes L. Kurz identified issues with the identification of 'Boni' and 'Foni' as early names for Brunei. As with all attempts to gather 'cruelly-lacking' provenance from a wide variety of sources, no scholar possesses sufficient expertise to settle all major debates. Nonetheless, the author introduces novices to the potential and difficulties of historicising Brunei's proto-history. Fifth-century Sanskrit inscriptions, silsilah (Bruneian genealogies) accounts of a Chinese Muslim sultan and highly cross-referenced 'reconfigurations of merchant geopolitics' (p. 37) are the staple in longue duree Malay world histories. This 92-page dive into the distant past stands out for how information is juxtaposed with subsequent periods. Fluctuating strategic fortunes explain why today's 'Brunei cannot compete with Singapore or even the ports on the west coast of the Malay Peninsula', presenting its colonially-created 'rentier state' as 'an additional economic dimension ... far beyond the regional framework' (pp. 10-11, 95). The medieval camphor hub illustrates what Brunei no longer is. Politically, Brunei Darussalam's possible unbroken ancestry into antiquity is not disputed. De Vienne critiques, but does not quite criticise or legitimise such hagiographical use of the past. Longue duree continuity is thus not denied but attenuated and distilled of its more questionable conclusions. Brunei's nineteenth-century reduction to 'the confluence of the Kedayan and Brunei Rivers' (p. 20) and its consequent lowly but fortunate protectorate status is well covered by colonial-era studies interested in British Borneo. This could account for why de Vienne only devoted 40 pages to the event-filled period (1803-1983). As Ooi Keat Gin's review noted, military history is another aspect covered very lightly, even with respect to the Second World War and Brunei Revolt. …

Malay Culture in Chinese Muslim Newly Convert (Muallaf) Perspective: Selangor Case Study

This study aims to identify the different understanding of Chinese converts groups on Malays culture in the Selangor state. Their understanding of Malay culture affects their Islamic practices. This study analyzes the understanding differences of 408 Chinese converts in the Selangor state based on age, gender, marital status, academic qualifications and employment. The study found that the group of Chinese converts in the age less than 20 years have higher understanding than the age of 21-30 years, 31-40 years, and older than 40 years. From the aspect of gender, there were no significant differences in understanding between men and women. In terms of marital status, the study found that Chinese converts single status have a higher understanding than the marriage, widows and widowers. While in terms of academic qualifications, those who graduated with a degree have higher understanding of cultural community of Malay as compared with those graduated having the approval of UPSR, PMR, SPM and Diploma. From the aspects of work, those who work at the government have a better understanding than self-employed, private and unemployment. The implication is, these contributing factors can give enlightenment to the Muslim Malay community to know that Chinese convert groups have better understanding on Malay cultural community to maintain the cultural integration between Chinese and Malays in Malaysia. DOI: 10.5901/mjss.2016.v7n2s1p325

Islam in China: The Han Kitab Tradition in the Writing of Wang Daiyu, Ma Zhu and Liu Zhi, With a Note on Their Relevance for Contemporary

This paper examines the unique Chinese brand of Islam known as the Han Kitab. Beginning with a brief historical overview of the Sinicised Muslim community which created this tradition, the paper proceeds to examine the work of three key Han Kitab figures: Wang Daiyu, Ma Zhu and Liu Zhi. All active between the mid-seventeenth and early eighteenth centuries, the paper argues that their utilisation of the Islamic concept of din al-fitra (or humanity’s innate inclination towards a belief in God), coupled with a willingness to engage positively with Neo-Confucian thought, resulted in a uniquely multicultural form of Islam; the Han Kitab, we will conclude, represents an early example of Islamic ‘ecumenical thought’. By actively seeking to appreciate and acknowledge the commonalities between Islam and Chinese tradition, the Han Kitab overcame exclusivism and stressed moderation. In the context of the challenges posed by contemporary Salafi-inspired Islamic extremism, this paper will argue that the Han Kitab has never been more relevant than it is today.

Micro-Macro Interactions in Ethno-Religious Homogamy among Hui Muslims in Contemporary China: The Roles of Residential Concentration and Aging

Chinese Muslims have actively maintained religious endogamy. However, no research has assessed the role of local residential context in individual Muslims’ marital choices, nor have sociologists examined the heterogeneity in individual Muslims’ responses to such contextual influences. Using Chinese census data between 2000 and 2005, this paper offers a first investigation of such micro–macro interactions among the Hui, the largest Muslim ethnic group in China. Specifically, we test the effect of the Hui's residential concentration (at the prefecture level) on individual Hui's marital choices (exogamy/endogamy/singleness) and how this effect varies by gender and age. Several major findings emerge from our multilevel discrete-time competing-risk models, highlighting the impact of contextual factors, but also a level of individual resilience against aggregate-level cultural forces. While at younger ages, Hui can still afford to wait to contract an endogamous marriage; with aging, they started to choose exogamy to fulfill the expectation of universal marriage.

Islam in China : The Hān Kitāb Tradition in the Writings of Wang Daiyu , Ma Zhu and Liu Zhi : With a Note on Their Relevance for Contemporary Islam

This paper examines the unique Chinese brand of Islam known as the Han Kitab. Beginning with a brief historical overview of the Sinicised Muslim community which created this tradition, the paper proceeds to examine the work of three key Han Kitab figures: Wang Daiyu, Ma Zhu and Liu Zhi. All active between the mid-seventeenth and early eighteenth centuries, the paper argues that their utilisation of the Islamic concept of din al-fi t ra (or humanity’s innate inclination towards a belief in God), coupled with a willingness to engage positively with Neo-Confucian thought, resulted in a uniquely multicultural form of Islam; the Han Kitab , we will conclude, represents an early example of Islamic ‘ecumenical thought’. By actively seeking to appreciate and acknowledge the commonalities between Islam and Chinese tradition, the Han Kitab overcame exclusivism and stressed moderation. In the context of the challenges posed by contemporary Salafi-inspired Islamic extremism, this paper will argue that the Han Kitab has never been more relevant than it is today.

Chinese Muslim’s Memory and Recreation of Time and Space

Chinese Muslim’s Memory and Recreation of Time and Space

“Like the Hebrews in Spain”: The Jesuit Encounter with Muslims in China and the Problem of Cultural Change

This essay is concerned with the possibility of cultural change in the writings of Matteo Ricci. In order to elucidate this question, this essay discusses aspects of Matteo Ricci’s perception of Islam and Muslims in China and identifies the moments when they changed. I show that over time Ricci developed a much more nuanced perception of Islam in China, but argue still that his views remained quite limited because of lack of dialogue with Muslims he saw in China. These limitations, I also argue, reflect the limitations of European views of Islam in the early modern Euro-Mediterranean world. Recognizing these limitations, I suggest, might help us to develop new approaches to questions of religion in early modern China.

KONVERSI AGAMA DAN FORMASI IDENTITAS: Tionghoa Muslim Kudus Pasca-Indonesia Orde Baru

This paper discusses about religion conversion and assimilation dillema in Kudus Chinese Moslem. As a reality there is no guarantee that the assimilation will be finish with the conversion of Chinese to the Islam. Hopefully, the understanding about plurality (kebhinekaan) will be a strong fundament in the cultural integration. This study found that the Chinese choose Islam, especially in post-New Order, caused by two main motivations coming from itself and environment. The relationship of post-conversion of Chinese muslim, made at a crossroad. On the one hand, the Chinese muslim still considered strange to some native communities. The still come under suspicion only purely politically and economically, while on the other hand their proximity to the government and the muslim community make them “shunned”by the Chinese people.