Huis Research Articles

Kehidupan Kaum Minoritas Muslim Hui dan Uyghur di Negeri Tirai Bambu

Being a minority is not an easy thing, it is also experienced by the people of the season. Muslims in China often experience discrimination, especially for Uyghur Muslim communities, Although Muslims in China are not only Uyghurs but the government often discriminates against Uyghurs, they are often referred to as Theorists because of their Turkish ancestors. This study of researchers wants to examine how the lives of minorities for Hui Muslims and Uyghurs live in the bamboo curtain country, as well as how the history of the entry of Islam in China and how they gained their identity. This type of research is qualitative research. The method used is a literature study taken from several journals as well as articles and videos on youtube. The purpose of this research is that the wider community can understand the related muslim life in China.

Demographic model and biological adaptation inferred from the genome‐wide single nucleotide polymorphism data reveal tripartite origins of southernmost Chinese Huis

AbstractObjectivesThe culturally unique Sanya Hui (SYH) people are considered descendants of ancient Cham people in Central Vietnam and exhibit a scenario of complex migration and admixture history. We aimed to characterize the genetic structure, origin, and admixture history of SYH people and explore the effect of the cultural admixture from Central/South Asia and East Asia on their genetic admixture.Materials and MethodsWe sampled 94 Hui individuals from Hainan and genotyped these samples using the Infinium Global Screening Array version 2 with over 717K SNPs. We then investigated the demographic history of SYH people by combining currently available modern and ancient genome‐wide SNP data and leveraging shared allele‐ and haplotype‐based strategies.ResultsPatterns of genetic differentiation showed that SYH people were genetically different from the northern Hui but harbored a close genomic affinity with indigenous Vietnamese. SYH had a relatively distant relationship with the Cham, which confirmed the hypothesis of the documented recent historical migration from Central Vietnam and assimilation with the Hainan indigenous people. The fitted three‐way admixture models and the reconstructed demographic frameworks showed that SYH was the admixture result with primary ancestry from East Asia and mainland Southeast Asia and minor ancestry related to Central/South Asia. GLOBETTRTER and ALDER‐based admixture time estimation revealed that genetic contact with Central Asia occurred around 28 generations ago. Our model was consistent with the frequent cultural communication along the Southern Maritime Silk Road and extensive interaction with East Asia. Besides, analyses focused on natural‐selected signatures of SYH people revealed some candidate loci associated with metabolism and immune function.DiscussionThe SYH people are considered to be Cham refugees' descendants. A long‐standing hypothesis posits that SYH derives from different genetic and cultural origins, which hypothesizes that the genetically attested admixture history of SYH people is different from northern Hui people possessing prominent Han‐related ancestry and minor western Eurasian ancestry. We found that the genetic structure of SYH people was different from Vietnam Cham and geographically diverse Hui people. Generally, three genetically attested genealogies from Central Vietnam, East Asia, and Central/South Asia in modern SYH people supported their tripartite model of genomic origins.

Pure and True: The Everyday Politics of Ethnicity for China’s Hui Muslims, written by David R. Stroup

Pure and True: The Everyday Politics of Ethnicity for China’s Hui Muslims, written by David R. Stroup

Forgotten leaders: Chinese Hui Muslim merchants in the Yangzi River region, 1880s–1940s

AbstractBetween the late nineteenth and early twentieth centuries, a commercial network of Chinese Hui Muslims emerged in China's mid and lower Yangzi River region. Through this commercial network, Muslim merchants achieved economic success and positioned themselves as Muslim community leaders and leading reformers of Chinese society. Past scholarship on Chinese Hui Muslims has focused on intellectuals or warlords and missed this important group of Muslim leaders – a group that, with the rising prominence and influence of entrepreneurs in the early twentieth century, had growing political clout. Chen Jingyu, a Muslim merchant from Nanjing, symbolized the culmination of the Muslim commercial network. Indeed, Chen's economic achievements were the direct result of the coordinated effort of Muslim merchants. With sufficient financial backing, Chen then invested in charitable activities and gained unprecedented influence in Muslim communities and Chinese society at large.

A Historical Narrative of Ethnic Conflict and Social Anarchy in Shaanxi: The Muslim Uprising 1862-1873

<p>Hui rebellion (1862-1873) is depicted generally as the confrontation of Hui with the Qing state but an exploration of the background of the uprising in the Shaanxi province and a keen look into the oral histories and compilations of local narratives of the devastation reveals that the reality was much more complex. The historical account of these rebellions produced the stereotype that Manchus and Hui had been in conflict throughout whereas this paper contends that the Qing reign can be comfortably divided into two distinct phases with respect to the behavior of Manchus towards the Hui minority. The first phase is marvelously peaceful and prosperous whereas the second is equally drastic and catastrophic. How did this sweeping shift occur? The answer to this logical query involves the third and most decisive component of the whole confrontation i.e. Han gentry and militia. We propose that Han officialdom played a crucial role in creating an ambiance of confrontation of Hui with the Qing state. Were it not the ethnic riots and racial bias by the Han gentry, Hui would have never been forced to stand unanimously for the protection of their identity and rights. On the other hand, although the Qing Empire wanted to discriminate between rebels and innocent people yet its efforts remained futile as with the weakening of the central state, the axis of power shifted to local Han authorities who were adamant to exterminate Hui from the area. Thus an uprising against Han discrimination distended into a rebellion against the state on a large scale.</p>

Religion versus social relationships: how Chinese Muslims deal with Halal taboos in social eating

ABSTRACT The halal concept is an essential religious belief of Muslims but brings difficulty to cross-cultural social eating. Dealing with the incompatibilities is a problem that Muslims in multicultural societies must face. Based on fieldwork involving social gatherings of Chinese Hui Muslim students and employing a relational perspective, the research showed that food is given multifaceted symbolic meanings both by Islam and by Chinese guanxi culture, which in turn changes network structures and interactional rules for Muslims. Social actors are supposed to maintain the conviviality of social eating, thereby establishing or maintaining potential relationships with others; however, the food eaten at these gatherings might be suspicious or even prohibited religiously for some. Therefore, these Muslim students strategically surrendered to the consumption of specific foods. These findings demonstrate how guanxi’s maintenance mechanisms and unequal relational positions affect Muslim minorities’ reflexivity toward their religious choices in daily interaction.

Establishment and Development of Ningxia Hui Autonomous Region of People’s Republic of China (1949—1979)

The article is devoted to one of the autonomous regions of the People’s Republic of China — the Ningxia Hui Autonomous Region (NHAR). The historical events associated with the territory of modern NHAR, the features of the development of Islam in China and the formation of the Hui ethnic group is showed in the article. As a result of the study, it was revealed that the creation of the NHAR was due to the ideological concepts of national development laid down in the 1954 Constitution of the People's Republic of China. Based on documents published in China in Chinese, it is proved that the creation of the NHAR played a significant role in the ethnic development of the Hui people. It was revealed that the political changes that took place in the PRC in 1958-1976 and associated with the policy of the “Three Red Banners” and the “Great Proletarian Cultural Revolution” caused significant damage both to the economy of the NHAR and to ethnic stability in the considered region of China. The implementation of political campaigns of this period even led to clashes on confessional and ethnic grounds, which required the use of armed force to suppress them. As a result of the study, it was revealed that the situation in the NHAR began to stabilize and change only after the death of Mao Zedong and the beginning of Deng Xiaoping's reforms in 1979.

Population data and phylogenetic structure of 19 STR loci in Chinese Hui ethnic group residing in Yunnan province of China

Allele frequency distributions and statistical forensic parameters of 19 autosomal STR loci in a sample of 535 unrelated healthy Hui individuals from Yunnan province were estimated. A total of 236 alleles at these loci were identified and their corresponding allele frequencies ranged from 0.000935 to 0.527103. Penta E is the most informative in Hui population, whereas TPOX showed the lowest. All of the STR loci reached the Hardy–Weinberg equilibrium after Bonferroni correction. The combined discrimination power and probability of excluding paternity of the 19 STR loci were 0.999 999 999 999 999 999 999 984 47 16 and 0.999 999 988, respectively. Furthermore, the genetic relationship between the Yunnan Hui population and other 8 different Hui groups or 25 previously investigated groups residing in other areas of China were also estimated based on pairwise genetic distance. These results suggest that the 19 STR loci are highly polymorphic, which is suitable for forensic personal identification and paternity testing.

THE PROCESS OF SETTLING MUSLIMS IN CHINA DURING THE MING DYNASTY

The article presents information about sociopolitical, economic, and cultural conditions of China in the XIV-XVI centuries, the spread of Islam in China and its adaptation to the local environment, the participation of Muslim nations in the social, economic, cultural life, and educational process of the country. During this period, the status of Muslims as a “community migrating from Central Asia” changed to the name of an “ethnic minority” firmly established in China. In the reign of the Ming Dynasty, the Hui Muslim population in Shanghai and Gansu increased even more. The Ming emperors granted Muslims certain religious, political, economic, and social freedoms. Most Muslims served in the Ming army and held senior military and civilian positions. The reign of Ming Taizu, one of the Ming emperors, was a period of social change for the Muslim community from outsiders to insiders. We can describe this period as a period in which Muslims are relatively adapting to Chinese cultural norms or experiencing a process of sinicization. In this regard, Muslim communities that lived peaceful and prosperous life during the Ming Dynasty underwent cultural changes. During the Ming period, regional differences were observed in the integration of Muslims into society. For example, Muslims living in the northern and southwestern regions of China were fully adapted to local conditions. Muslims in the Northwest, on the other hand, had maintained ethnic and religious identity, worldviews, and lifestyles.

Hui Muslims’ Endogamy and Intermarriages: Marriage Markets, Islamic Culture, and Economic Growth

This paper examines the spousal choice dynamics among China’s largest Muslim group, the Hui, in the post-1978 reform era. Using the 2005 Chinese Inter-Census Survey data, the competing risk models show a robust and striking regional divide between China’s northwestern provinces and other areas, accounting for aging, education, and household registration status. Compared with those living in non-northwestern regions, those who live in the northwest are much more likely to enter endogamies and to marry at younger ages. Regional differences—especially the reluctance to intermarry in the northwestern region—are mainly attributable to three factors: varying local conditions in the marriage market, the Islamic culture, and economic growth. Particularly, findings show that local economic growth, rather than impeding, serves as an enabling condition that encourages Hui men’s endogamous preferences. This paper provides a demographic assessment of Muslim–Han relations in China and contributes to the explanatory framework of homogamy and intermarriage by integrating aggregate-level demographic, cultural, and economic determinants.

Ethnic Composition and Livelihoods of Lhasa Muslims in Tibet

The composition of the Chinese Hui people and the sources they own are very complex. Their identity is in a dynamic state. They are composed of people of different ethnic groups believing in Islam or being converted to Islam in the past. Currently, the Muslim community of Lhasa in Tibet is composed of various Muslim groups, namely Tibetanized Muslims or Tibetan-speaking Muslims and Chinese-speaking Muslims, commonly called Chinese Muslims (khui rigs), who are mainly from Gansu and Qinghai Provinces in northwestern China. They mostly have no household registration records in Lhasa and are regarded as a floating population. In the past 40 years of China’s reform and opening up, Lhasa has undergone dramatic changes in the residence, livelihoods and religious behavior of the residents. Therefore, it is necessary to review the situation of Lhasa Muslims to get a comprehensive understanding of their composition, livelihoods and current status.

The Genetic Structure and East-West Population Admixture in Northwest China Inferred From Genome-Wide Array Genotyping.

Northwest China is a contacting region for East and West Eurasia and an important center for investigating the migration and admixture history of human populations. However, the comprehensive genetic structure and admixture history of the Altaic speaking populations and Hui group in Northwest China were still not fully characterized due to insufficient sampling and the lack of genome-wide data. Thus, We genotyped genome-wide SNPs for 140 individuals from five Chinese Mongolic, Turkic speaking groups including Dongxiang, Bonan, Yugur, and Salar, as well as the Hui group. Analysis based on allele-sharing and haplotype-sharing were used to elucidate the population history of Northwest Chinese populations, including PCA, ADMIXTURE, pairwise Fst genetic distance, f-statistics, qpWave/qpAdm and ALDER, fineSTRUCTURE and GLOBETROTTER. We observed Dongxiang, Bonan, Yugur, Salar, and Hui people were admixed populations deriving ancestry from both East and West Eurasians, with the proportions of West Eurasian related contributions ranging from 9 to 15%. The genetic admixture was probably driven by male-biased migration- showing a higher frequency of West Eurasian related Y chromosomal lineages than that of mtDNA detected in Northwest China. ALDER-based admixture and haplotype-based GLOBETROTTER showed this observed West Eurasian admixture signal was introduced into East Eurasia approximately 700 ∼1,000 years ago. Generally, our findings provided supporting evidence that the flourish transcontinental communication between East and West Eurasia played a vital role in the genetic formation of northwest Chinese populations.

Ambivalent Choices of Hui Muslim Intellectuals under the Mengjiang Regime

The Mengjiang (蒙疆) regime was a puppet regime in Inner Mongolia established by the Japanese during the Second Sino-Japanese War. Many historians only examine the Mongols in Mengjiang. Few studies focus on the Hui Muslim group under the Mengjiang regime. Wu Yaocheng (吳耀成, 1908-1991) was a prominent post-war minority educator in Inner Mongolia. However, as a Hui intellectual under Japanese colonial rule, Wu became the dean of the Baotou Branch of the Islamic Association of the Northwest (Xibei huijiao lianhehui Baotou fenzhibu 西北回教聯合會包頭支部) in Mengjiang and spoke up on behalf of the Mengjiang Hui Muslims when they were compelled to accept “help” from the Japanese. This study examines the way in which Hui intellectuals developed a modern Islamic education system under the Mongolian regime, the education Wu Yaocheng received at Beiping Normal University (Beipinig shifan daxue 北平師範大學) before the war, the manner by which he expressed his ethnic identity in Mengjiang, and his educational activities after the war.

Comprehensive Insights Into Forensic Features and Genetic Background of Chinese Northwest Hui Group Using Six Distinct Categories of 231 Molecular Markers.

The Hui minority is predominantly composed of Chinese-speaking Islamic adherents distributed throughout China, of which the individuals are mainly concentrated in Northwest China. In the present study, we employed the length and sequence polymorphisms-based typing system of 231 molecular markers, i.e., amelogenin, 22 phenotypic-informative single nucleotide polymorphisms (PISNPs), 94 identity-informative single nucleotide polymorphisms (IISNPs), 24 Y-chromosomal short tandem repeats (Y-STRs), 56 ancestry-informative single nucleotide polymorphisms (AISNPs), 7 X-chromosomal short tandem repeats (X-STRs), and 27 autosomal short tandem repeats (A-STRs), into 90 unrelated male individuals from the Chinese Northwest Hui group to comprehensively explore its forensic characteristics and genetic background. Total of 451 length-based and 652 sequence-based distinct alleles were identified from 58 short tandem repeats (STRs) in 90 unrelated Northwest Hui individuals, denoting that the sequence-based genetic markers could pronouncedly provide more genetic information than length-based markers. The forensic characteristics and efficiencies of STRs and IISNPs were estimated, both of which externalized high polymorphisms in the Northwest Hui group and could be further utilized in forensic investigations. No significant departure from the Hardy–Weinberg equilibrium (HWE) expectation was observed after the Bonferroni correction. Additionally, four group sets of reference population data were exploited to dissect the genetic background of the Northwest Hui group separately from different perspectives, which contained 26 populations for 93 IISNPs, 58 populations for 17 Y-STRs, 26 populations for 55 AISNPs (raw data), and 109 populations for 55 AISNPs (allele frequencies). As a result, the analyses based on the Y-STRs indicated that the Northwest Hui group primarily exhibited intimate genetic relationships with reference Hui groups from Chinese different regions except for the Sichuan Hui group and secondarily displayed close genetic relationships with populations from Central and West Asia, as well as several Chinese groups. However, the AISNP analyses demonstrated that the Northwest Hui group shared more intimate relationships with current East Asian populations apart from reference Hui group, harboring the large proportion of ancestral component contributed by East Asia.

A Qualitative Content Analysis of Cardiovascular Diseases Related Health Information Targeted at the Hui Minority on Chinese WeChat Official Accounts.

In this study, we focus on the information available in WeChat official accounts about cardiovascular diseases (CVDs), which are a leading cause of death in China. We are particularly interested in information targeting the Chinese Hui minority people, who have a high prevalence of cardiovascular risk factors (CVRFs). Our exploratory research therefore investigates whether and how the articles on WeChat official accounts are targeted at the Hui people. We used a qualitative approach to analyze 108 articles. Two related themes emerged: descriptions of how to live a healthy life; and explanations of CVDs and CVRFs. Traditional Chinese medicine likewise surfaced from the analysis as a specific and unique theme in the Chinese social and cultural context. Despite the high prevalence of CVRFs among the Hui, none of the articles included information tailored to them.

چینی مسلم خواتین کی دینی تعلیم و تربیت: معھد الدراسات الاسلامیہ للبنات کے حوالے سے ایک خصوصی مطالعہ

This paper investigates the kind and extent of contribution of Hui Muslim women to the propagation of Islamic teachings and revival of Islamic education in China. It aims to explore the role that women led-educational institutes played in placing Muslim youth at a continuum between Chinese and Islamic educational spheres. The research employs ethnographic methodologies including participant observation and extensive interviewing and relies upon the archival data for the historical contextualization of the observed facts. It concludes that Islamic educational system in general, and the active passionate participation of Muslim women in it in particular, played a crucial role in the survival of Islamic faith and knowledge in the Chinese land and helped its adherents to connect with the mainstream Muslim world, transcending regional and cultural boundaries.

The prevalence and correlates of vision impairment and glasses ownership among ethnic minority and Han schoolchildren in rural China.

PurposeTo determine the prevalence of visual impairment and glasses ownership among Han Chinese and Hui minority junior high school children in Ningxia Hui Autonomous Region, China.DesignPopulation-based cross-sectional study.MethodsVision screening was conducted on 20,376 children (age 12–15 years) in all 124 rural junior high schools in Ningxia. Personal and family characteristics, glasses ownership, and academic performance were assessed through a survey questionnaire and standardized mathematics test, respectively.ResultsThe prevalence of visual acuity (VA) ≤6/12 in either eye was significantly higher among Han (54.5%) than Hui (45.2%) children (P<0.001), and was significantly positively associated with age, female sex, Han ethnicity, parental outmigration for work, shorter time spent outside during recess, shorter time spent watching television and higher time spent studying. Among children with VA≤6/12 in both eyes, only 56.8% of Han and 41.5% of Hui children had glasses (P<0.001). Glasses ownership was significantly associated with worse vision, greater family wealth, female sex, higher test scores, age, parental outmigration for work, understanding of myopia and glasses, higher time spent studying and Han ethnicity.ConclusionOne of the first of its kind, this report on Han and Hui ethnic schoolchildren confirms a high prevalence of visual impairment among both populations, but slightly higher among the Han. Both groups, especially the Hui, have low rates of glasses ownership. Future interventions and policies designed to improve glasses usage should focus on populations with lower incomes and seek to correct erroneous beliefs about the safety of glasses and efficacy of traditional eye exercises.

Genetic insights into the paternal admixture history of Chinese Mongolians via high-resolution customized Y-SNP SNaPshot panels

The Mongolian people, one of the Mongolic-speaking populations, are native to the Mongolian Plateau in North China and southern Siberia. Many ancient DNA studies recently reported extensive population transformations during the Paleolithic to historic periods in this region, while little is known about the paternal genetic legacy of modern geographically different Mongolians. Here, we genotyped 215 Y-chromosomal single nucleotide polymorphisms (Y-SNPs) and 37 Y-chromosomal short tandem repeats (Y-STRs) among 679 Mongolian individuals from Hohhot, Hulunbuir, and Ordos in North China using the AGCU Y37 kit and our developed eight Y-SNP SNaPshot panels (including two panels first reported herein). The C-M130 Y-SNP SNaPshot panel defines 28 subhaplogroups, and the N/O/Q complementary Y-SNP SNaPshot panel defines 30 subhaplogroups of N1b-F2930, N1a1a1a1a3-B197, Q-M242, and O2a2b1a1a1a4a-CTS4658, which improved the resolution our developed Y-SNP SNaPshot panel set and could be applied for dissecting the finer-scale paternal lineages of Mongolic speakers. We found a strong association between Mongolian-prevailing haplogroups and some observed microvariants among the newly generated Y-STR haplotype data, suggesting the possibility of haplogroup prediction based on the distribution of Y-STR haplotypes. We identified three main ancestral sources of the observed Mongolian-dominant haplogroups, including the local lineage of C2*-M217 and incoming lineages from other regions of southern East Asia (O2*-M122, O1b*-P31, and N1*-CTS3750) and western Eurasia (R1*-M173). We also observed DE-M145, D1*-M174, C1*-F3393, G*-M201, I-M170, J*-M304, L-M20, O1a*-M119, and Q*-M242 at relatively low frequencies (< 5.00%), suggesting a complex admixture history between Mongolians and other incoming Eurasians from surrounding regions. Genetic clustering analyses indicated that the studied Mongolians showed close genetic affinities with other Altaic-speaking populations and Sinitic-speaking Hui people. The Y-SNP haplotype/haplogroup-based genetic legacy not only revealed that the stratification among geographically/linguistically/ethnically different Chinese populations was highly consistent with the geographical division and language classification, but also demonstrated that patrilineal genetic materials could provide fine-scale genetic structures among geographically different Mongolian people, suggesting that our developed high-resolution Y-SNP SNaPshot panels have the potential for forensic pedigree searches and biogeographical ancestry inference.

An Issue on Identities and Art

This issue falls into two thematic sections, one on the politics of Chinese identities, the other on art and collections. The first part deals with possibly the most pertinent topic in Chinese studies at present, and that is the question of Chinese identity, how it relates to China in the narrow sense of the PRC on the one hand and to alternative identity categories on the other. The question is of particular pertinence in the context of the surge of racism against Chinese and other East and Southeast Asian communities since the start of the Covid-19 pandemic in the UK and across the world. We alert you to our call for papers on Chinese Identity in an Age of Anti-Asian Racism and #StopAsianHate with a deadline of 15 August. The four articles engaging with the question of identity in this issue address the problematic in different timeframes and with different conceptualisations. The second half of this issue features three articles which each deal with differing aspects of art, aesthetics, and media in the contemporary PRC; it includes the prize-winning essay of the 2020 Early Career Researcher Prize by Angela Becher. We conclude with an elegy on a Hui Muslim mosque. &#x0D; Image @ Zhang Xiaotao

Significant East Asian Affinity of the Sichuan Hui Genomic Structure Suggests the Predominance of the Cultural Diffusion Model in the Genetic Formation Process.

The ancestral origin and genomic history of Chinese Hui people remain to be explored due to the paucity of genome-wide data. Some evidence argues that an eastward migration of Central Asians gave rise to modern Hui people, which is referred to as the demic diffusion hypothesis; other evidence favors the cultural diffusion hypothesis, which posits that East Asians adopted Muslim culture to form the modern culturally distinct populations. However, the extent to which the observed genetic structure of the Huis was mediated by the movement of people or the assimilation of Muslim culture also remains highly contentious. Analyses of over 700 K SNPs in 109 western Chinese individuals (49 Sichuan Huis and 60 geographically close Nanchong Hans) together with the available ancient and modern Eurasian sequences allowed us to fully explore the genomic makeup and origin of Hui and neighboring Han populations. The results from PCA, ADMIXTURE, and allele-sharing-based f-statistics revealed a strong genomic affinity between Sichuan Huis and Neolithic-to-modern Northern East Asians, which suggested a massive gene influx from East Asians into the Sichuan Hui people. Three-way admixture models in the qpWave/qpAdm analyses further revealed a small stream of gene influx from western Eurasians into the Sichuan Hui people, which was further directly confirmed via the admixture event from the temporally distinct Western sources to Sichuan Hui people in the qpGraph-based phylogenetic model, suggesting the key role of the cultural diffusion model in the genetic formation of the Sichuan Huis. ALDER-based admixture date estimation showed that this observed western Eurasian admixture signal was introduced into the Sichuan Huis during the historic periods, which was concordant with the extensive western–eastern communication along the Silk Road and historically documented Huis' migration history. In summary, although significant cultural differentiation exists between Hui people and their neighbors, our genomic analysis showed their strong genetic affinity with modern and ancient Northern East Asians. Our results support the hypothesis that the Sichuan Huis arose from a mixture of minor western Eurasian ancestry and predominant East Asian ancestry.