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| 1 |
ID:
134376
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| Summary/Abstract |
An eminent Russian-Tatar alim (a scholar, or an intellectual) and Pan-Islamist known for his role as a collaborator in Japan's Islamic campaigns in the first half of the 20th century, Abdürreşid İbrahim went on a grand tour of Eurasia from 1907 to 1909. This article focuses on his journey to China in the late Qing by drawing mainly on his travel book Âlem-i İslâm, in which he describes China's politics, society, economy and culture, as well as the Muslims dwelling there, anticipating that Chinese Muslims would join in an alliance with Japan to form an anti-imperialist corridor. In general, İbrahim succeeded in enjoying Muslims' favour in Beijing, lamenting the place of Islam in China while also being scathingly critical of its practice. He was invited to Japan again in the 1930s and played an important role in drawing foreign Muslims' attention to Japan.
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| 2 |
ID:
191782
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Inspired by the concept of ‘archipelagic Islam’ and the recent academic call for archipelagic thinking, this article proposes the term ‘archipelagic Chineseness’ to analyze various discourses and practices of Chineseness that take into account diverse national and local contexts, without disregarding various transnational connections. However, different from the proponents of ‘archipelagic Islam’ who promote an ideal type of Islamic identity in Indonesia, I use ‘archipelagic Chineseness’ mainly not to prescribe a kind of ideal Chinese identity, but instead to explore and theorize multiple ways of being or not being Chinese in Indonesia, Malaysia, and beyond. The concept points to the possibility of being Chinese in a way that is neither totally subscribed to China’s growing influence, nor completely assimilated due to the demand of some nationalists. By examining the trends of Chinese-style mosques and Chinese Muslim preachers, I discuss how and under what conditions different Chinese and non-Chinese Muslims appropriate Chineseness for diverse reasons. While the Chinese-style mosques borrow the architectural design of ancient mosques in China, they adopt local cultural traditions and interact with local politics. Many Muslim leaders welcome such mosques as an initiative to promote localized Islam and to imagine a translocal Chinese Muslim identity. However, when it comes to preachers, there are contesting – if not conflicting – cultural and religious orientations, which are shaping and being shaped by the politics of race, religion and class in both countries. Thus, I propose ‘archipelagic Chineseness’ to analyze various entanglements of diverse transnational connections, national belongings and local sensibilities among ethnic Chinese in general and Chinese Muslims in particular. Archipelagic thinking around Chineseness also allows us to explore how ethnic Chinese in maritime Southeast Asia negotiate their Chineseness with their other identities, such as nationalities, localities, religion, and sexual identities.
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| 3 |
ID:
141162
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To date, there has been little to no literature examining Chinese Muslim immigrants to Western nations. Recognizing the dearth of such literature, this research presents what appears to be the first-ever descriptive statistical picture of Chinese Muslims migrating to and residing in Canada. By examining how this immigrant population compares to and fares against non-Muslim Chinese and non-Chinese Muslims in Canada with Canadian census data in 1991 and 2001, the research provides preliminary analysis on the saliency of originating Chinese Muslim ethnicity in immigration outcomes. The current findings suggest that with the intersection of cultural and religious identities, Chinese Muslim may experience a different assimilation process compared to non-Muslim Chinese and non-Chinese Muslims.
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| 4 |
ID:
173932
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| Summary/Abstract |
Qingzhen in Mandarin and musulmanche in Uyghur are two local expressions of halal in China. This article investigates the local meanings of halal from the perspectives of Uyghurs and Hui, who are the major Muslim ethnic minorities in China. It argues that the expressions of qingzhen and musulmanche demonstrate social concerns, anxiety of ethnic identity and ongoing intra-group competitions, which are not exclusively related to religion. The secularisation process since the qingzhen food debate has created tensions between the state and individuals of Uyghur and Hui and has embarrassed people within the same group. This tension between ethnicity and religion is largely the result of clarifying the ambiguity that bears in cultural intimacy, which originally keeps a balance between the state and its ethnic minorities.
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| 5 |
ID:
129273
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2012.
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| Summary/Abstract |
The article offers information regarding the Chinese regulations on Chinese Muslims traveling abroad on Hajj pilgrimages. It mentions that the applicants for Hajj pilgrimages should comply with the conditions including the Chinese citizen should be greater than 18 years of age and believe in Islam religion, the citizen should be physically healthy, and should possess funds adequate for the pilgrimage.
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| 6 |
ID:
129274
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2012.
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| Summary/Abstract |
The article offers information regarding the Chinese regulations on Chinese Muslims traveling abroad on Hajj pilgrimages. It mentions that the applicants for Hajj pilgrimages should comply with the conditions including the Chinese citizen should be greater than 18 years of age and believe in Islam religion, the citizen should be physically healthy, and should possess funds adequate for the pilgrimage.
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| 7 |
ID:
118652
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| 8 |
ID:
174804
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The goal of this paper is to present an explanation of why the Muslim governments largely abstained from even bringing up the Uyghur case with China, while the Rohingya issue provoked official condemnations by the governments in many Muslim countries. Although economic factors are most often consulted internationally, this article puts forward political factors as sufficient to explain the Muslim governments’ responses to the Xinjiang issue – primarily the domestic politics, and secondarily seeking of strategic alternatives to balance the West. In the context of hybrid political regimes in many Muslim countries, the domestic public opinion played an important role in deciding whether the government would address the issue. Effectively only Turkey presents the case where the public pays attention to the Uyghurs, and the government felt obliged to raise the issue at least to some extent.
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| 9 |
ID:
174801
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| Summary/Abstract |
China is a multi-ethnic political entity with diverse historical legacies and the modern capabilities to potentially change the current world order. The essence and prospects of China’s policy towards the Muslims may provide important clues about future relations between the world and China. Therefore, more serious studies into how the Chinese regime has dealt with Muslim issues and how Chinese ethnicity has been changed are required. This special issue of ‘Muslims across the Chinese border’ enlists six in-depth papers on this critical topic with multidisciplinary and multidimensional analyses. Up-to-date issues like the mechanisms of internationalization of ethnic grievances, effects of China’s religious policy in the Han-Chinese area and Central Asia, and the evolution of satisfactory feeling of overseas Chinese Muslims are addressed. Insights provided by these cutting-edge studies will encourage more innovative ideas on the studies of Chinese Muslims, and global Muslims as a whole.
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| 10 |
ID:
129272
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| Publication |
2012.
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| Summary/Abstract |
These "Detailed Rules for Implementation of the 'Registration and Queuing Regulations for Chinese Muslims Traveling Abroad on Hajj Pilgrimages(Provisional)'" are enacted in accordance with the "Registration and Queuing Regulations for Chinese Muslims Traveling Abroad on Hajj Pilgrimages (Provisional)"and in connection with the actualities in Xinjiang with a view to regulating this region's Hajj pilgrimage registration and queuing work
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