By Jonathan N. Lipman
The Chinese-speaking Muslims have for hundreds of years been an inseperable yet anomalous a part of chinese language society--Sinophone but incomprehensible, neighborhood but outsiders, common yet diverse. lengthy looked through the chinese language govt as susceptible to violence, they've got challenged basic chinese language conceptiosn of Self and different and denied the utterly remodeling strength of chinese language civilization by means of tenaciously keeping connectios with vital and West Asia in addition to a few cultural changes from their non-Muslim neighbors.
Familiar Strangers narrates a historical past of the Muslims of northwest China, on the intersection of the frontiers of the Mongolian-Manchu, Tibetan, Turkic, and chinese language cultural areas. in response to fundamental and secondary assets in numerous languages, universal Strangers examines the character of ethnicity and outer edge, the function of faith and ethnicity in own and collective judgements in violent occasions, and the complexity of belonging to 2 cultures straight away. pertaining to itself with a frontier very far-off from the center parts of chinese language tradition and intensely unusual to such a lot chinese language, it explores the impact of language, faith, and position on Sino-Muslim identification.
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20 In Gansu a non-Muslim Chinese male might convert to Islam to improve his chances in business, his female cousin in order to marry a Muslim man who had accumulated substantial wealth. A Muslim merchant might eat pork in order to enhance his working relationship with Trippner, "Die Salaren," 261. As noted in the Introduction, the People's Republic of China divides its Muslim citizens into ten minzu. According to this category system, the Muslim minzu living in contemporary Gansu, Ningxia, and Qinghai may be described as follows: (1) Hui, living throughout the region, are Muslims who predominantly use Chinese as their native language (though some in Huangzhong speak Tibetan); (2) Dongxiang, concentrated in Hezhou and its eastern district, spoke (and some still speak) a dialect of Mongolian, though many now use Chinese, and call themselves Santa; (3) Salar, living mostly along the two banks of the Yellow River above and below the town ofXunhua, now in Qinghai, speak both Chinese and Salar, a Turkic language, related most closely to Turkmen but now containing a vast number of Chinese and Tibetan loan words; (4-) Baoan (or Bonan), a tiny group living in and south of the Salar country, speak a Mongolic dialect similar to that of the Monguor people; and (5) Kazak, a nomadic people dispersed west of K6kenor and in the Gansu corridor, speak the same Turkic language as the Kazaks of Xinjiang and Kazakstan.
Crossley, "Thinking about Ethnicity," 1-3. I9 FRONTIER GROUND AND PEOPLES trade, others to raid, but they certainly desire to remain themselves, however syncretically their frontier culture may have grown. The Gamu Muslims: Patchwork Society The Muslims of Gansu did not function as a unified community in any sense of the word but were divided along many lines, including geographic ones. 23 A wide variety of Gansu urban neighborhoods, towns, and villages may be described as "Muslim," but they differed in location, size, relations with non-Muslim peoples, economic activities, religious affiliations, and political allegiances (see plates 4-7).
Only after that did I realize the gravity of frontier issues, so I changed my direction and began to study frontier problems .... [On my recent trip] most of the places I visited were inhabited by Hui and Fan [Tibetans] .... Banditry is a really serious problem there .... Though we met with some local desperadoes, fortunately they didn't rob us. The most severe and most pressing problem in the northwest is 6 FRONTIER GROUND AND PEOPLES transportation .... If you haven't been there, you couldn't imagine it, but between neighboring counties, even townships, people rarely communicate ....