Final Project

Please find the link for my final project on the right under final project.

Incase that doesn’t work the URL is

http://finalprojectrlg356.wordpress.com/

Best

S

Views on Chapter 12 Socializations: Educating China’s Others in Dru Gladney’s Dislocating China.

Blog Entry 5

Views on Chapter 12 Socializations: Educating China’s Others in Dru Gladney’s Dislocating China.

As observed in the previous readings “Between Mecca and Beijing” by Maris Boyd Gillette, China is attempting modernization by constructing new and improved buildings as well as housing districts. This idea of China and modernization reoccurs in Chapter 12; “Socializations: Educating China’s Others” in Dru Gladney’s work titled “Dislocating China: Reflections of Muslims, Minorities, and Other Subaltern Subjects” in which the concept of modernization is linked with China’s civilizing project. The term civilizing as used in this context, is so profane and makes one view the minorities in China as barbaric, uncouth, and really misguided. With needless to say is not the case. China’s civilizing mission includes an increase in education as well as literacy directed towards it’s “backward minorities” (pg 261).

As stated in Chapter 12 of Dru Gladney’s work

“To learn Chinese meant one became Chinese. This notion has been shared by Chinese and Western scholars alike, who adhere to a Sinicization paradigm that links literacy and education with assimilation, primary method of China’s civilizing projects.” (Pg 264)

That is to attend a Chinese school to learn Chinese results in the fear of being too sinicized and thus assimilated with the Chinese culture, a terror and threat which is at the very core of every Uyghur identity.
The target for the need of an increase amount of education and literacy are the minorities and not the Han because the Han are already represented as the most modern and most educated (pg 261) but the Muslim Minorities who are already the least educated. It is stated elsewhere in Gladney’s article that

“Muslims, as minorities are generally thought to be less educated than the majority and are portrayed as exoticized and even eroticised in the public media in similar fashion to other minorities, even though the Muslims are generally much more conservative socially and morally.” (pg 262)

What I feel is worth mentioning as incorporated from Rudelson and Janwoiak’s chapter titled “Acculturation and Resistance” in “Xinjiang: China’s Muslim Borderland” the only reason why a violent resistance even occurred was because the government of the Peoples Republic of China was continuously enforcing soft and hard policies indirectly to gain control over the Muslim minorities. Another methodology mentioned in Chapter 11 of Dru Gladney’s work “Cyber-Separatism” used to gain control over the Muslim minorities within China is playing the Islamic Card. This strategy was implemented in the 1950’s and ensured the promotion of China’s Muslims, and positive polices directed towards the Muslim minorities. The government sought to gain control over the Muslim minorities in particular because China wanted to promote and present itself in front of the international market, more specifically to create ties with the Middle East. “This process of using the Muslim Minorities is defined by Gladney as the ‘Islamization’ of a geopolitical issue.” (Pg 235) If the Muslim minorities are not being cared for and are indirectly being used, why expect them to compel with the demands made by the government. It’s a lose lose situation for Muslim minorities, if they listen to the government, they are being used, and what they fear (i.e. losing their identities) will happen. On the contrary, if they rebel and not comply to the demands made by the government they are titled as uneducated, uncivilized, and violent. So where does that leave the Muslim minorities of China?

Views on Maris Boyd Gillette’s “Between Mecca and Beijing: Modernization and Consumption Among Urban Chinese Muslims”

Blog Entry # 4

THE HUI GHETTO

Maris Boyd Gillette’s work “Between Mecca and Beijing: Modernization and Consumption Among Urban Chinese Muslims” answered questions which were roaming in my head ever since we first discussed the Hui community. After learning about them as minorities in China, I wanted to learn more about their lifestyles on a day to day basis. This reading gave an overview of the many dilemmas which the Hui community of China continuously faced on a daily schedule in hopes to preserve their traditions without completely being sinicized.

The Hui Quarter (fangshang) is defined as an area located in central Xi’an near the Bell Tower and Drum Tower. The Quarter was also identified as a “nationality district” because it housed the Hui minzu of Xi’an. This area facilitated 10 local Masjids, Hui schools, Hui hospitals, and even a Hui graveyard (pg 34). It is no doubt that the Quarter for the Hui resembles what Medina became for the Arab Muslims after the Hijrah (Migration from Makkah to Medina) in 622 CE. In other words, because all the Hui Islamic necessities were provided in the Quarter it is only obvious that it would become the Islamic centre of all Hui activity and practice for the entire Hui community residing in Xi’an. This notion of unity and a sense of belonging for the Hui seems great but this is just a psychological aspect, the social and economical spheres are much more troubling.

Up to 1998 and prior to the funding from the government, the Quarter retained houses that were more than 100 years old (pg 29). This area was recognized by poor or little sanitary facilities for the residents, overcrowded homes, asphalt paved roads (pg 40) and narrow alleys for locals. These living conditions were horrible, and due to which the schools in this particular neighbourhood were not at all considered “city-level key point” schools. That is the local schools in the Quarter were labelled as far inferior to schools in other districts (pg 28). Don’t these attributes of this district apply to a term we commonly use to define an area where low income families and minorities reside, i.e. the ghetto? I would assume so and this clarifies that no matter where we go minorities are often segregated, deprived, and strained. Could the low economical conditions of the Hui be a result of this strain insinuated by the municipal government to control the “backwardness” of the Hui?

What was even more shocking to me while I read this article was:

The city government refused to service or repair these pipes, however, and in the event of a drought they were first to have their supply of water cut off – as happened during the summers of 1994 and 1995. – pg 39

It is impossible for me to imagine that in our current era injustices like above are still being carried out. While doing this reading I was particularly disheartened by the unfortunate and impoverished living conditions of the Hui prior to the reconstructions. Many residents of the Quarter thought that the new apartments would improve their qualities of life and that of the community as a whole. Individual steps to modernize homes, and businesses were taken in order to become more like “America” and “Beijing”. I would assume that these protocols were followed to erase the stereotype of backwardness which seems to have followed the Hui in all phases of their pursuit to define their identity.

Views on Sachiko Murata’s Chinese Gleams of Sufi Light and AHG’s Islamic Calligraphy in China

Blog Entry # 3

Upon completing Sachiko Murata’s work titled “Chinese Gleams of Sufi Lights ”, I observed the many similarities between Confucianism and Islam in terms of beliefs, requirements, and expectations. Although Islam was proclaimed much earlier than Confucianism both religions have a concrete base with respect to ethics. That is they both require to a certain degree the same aspects (that is based on the individuals good conduct and religious belief). This is also the case with Judaism and Christianity, because as proclaimed in the Quran all three of these three major world religions are monotheistic and require the worship and submission to the only One God; Wang denotes this “Real One” as “Chen-i” this is different from the “Numerical one; shu-i” which is explained by the Arabic term “wahid” or one/alone.

There are many similarities between Confucianism and Islam the most basic of all is the importance of ethical behaviour/good conduct with family, friends, neighbours, fellow beings. As stated in the text:

“Of the Confucian teachings that Liang enumerates as agreeing with Islam, six are taken word for word from the eight steps mentioned in the Confucian Great Learning (3) sincerity of the intention, (4) trueness of heart (5)cultivation of the body, (6)regulation of the family (7) governing of the country, and (8) bringing peace to everything under heaven.” – Pg 70

With respect to this quote also stated in the reading is that all of the above mentioned themes are more or less also present in Islam; in possibly different terms. However, it is a solid eschatological belief among Muslims that Allah on the Day of Judgement will judge an individual based on their intentions. The regulation of the family is just as important, starting with filial piety and most importantly respecting/loving/caring for ones mother. All other things are there as a pre-requisite for any religion really, every religion states the desire for world peace and trueness of the heart but this in reality is just a fantasy which ceases to exist in the world we live in today.

Along with that another similarity between Islam and Confucianism worth mentioning is the notion of

“…Clarifying ones heart and recognizing the Real Lord” – Pg 89

This idea also arises throughout Islam and even Christianity. It arises in Christianity through confession to a priest who upon listening to a confession made by an individual purifies them of their sin and allows them to observe and worship the Real Lord once again without any sin. On the contrary, Islam does not require its followers to confess to a priest rather confess to the “Real Lord”; Allah, during prayer and ask for His forgiveness so that one can enter heaven. The act of clarifying ones heart can also be obtained by performing Wudu (performing ablution) and purifying one’s body of all that is dirty and profane, so that one may recognize the Real Lord by performing the obligatory 5 daily prayers.

Apart from that the use of Calligraphy is another similarity that brings both two opposites China and Middle Eastern Islam together. Both cultures depend heavily on the use of Calligraphy to reiterate on paper what was said to store history, culture, and teachings. Although the style of calligraphy varies in both masses, Muslims residing in China have a similar way of artistically writing the Tasmiya (Invocation) and other Arabic phrases in places of worship i.e. Masjid (Muslim Mosque) as the Chinese do in their temples and homes. It was stated in AHG’s work that upon entering the Masjid’s in Eastern China one can view the Arabic placards in Sini script hung adequately above the entrance. As for Chinese temples and houses couplets are hung on both left and right of the main entrance. Although the amount and the actual content of the artistic displayed work is different, the location (i.e. main entrance) becomes the common point where both Chinese Muslims and Chinese hang their phrases of identification or phrases for certain purposes i.e. to obtain luck.

Why is that? I would really appreciate it if anyone could leave a comment explaining this idea to me, possibly a first hand experience.

So we are approaching a twist in this course now, previously we were analyzing what makes the Muslims in China so different from the Han or other Chinese, but now we presented with what makes not only them but other Muslims internationally similar to the pure (authentic) Chinese community, their beliefs, and culture.

Views on Michael Dillon’s “China’s Muslim Hui Community: Migration, Settlement, and Sects.”

Blog Entry # 2

Having read the article titled “China’s Muslim Hui Community: Migration, Settlement, and Sects” by Michael Dillon, I find the most crucial chapter was chapter 3 which encompasses the settlement of Hui within the geographical boundaries of China. In other words, granting them the identity which they desperately required. It was stated elsewhere in the reading that the Muslims had been in China since the Tang dynasty (618-907) and interaction between China and the Middle East had occurred in 610 respectively around the same time frame that Islam came into existence.

Despite the notion that they were still a minority, during the reign of the Ming dynasty (1368-1644) the Muslims in China gained access to their newly developing identities as Chinese Muslims, through settlement along the route taken by the Mongol armies as they took control over China. What caught my interest while doing this reading was the statement below…

“ As intermarriage brought Non Hui (Han, Mongol, and Uygur people) into the community, the cultural identity of the Hui came under threat. Ming Taizu had issued an edict that Mongols and semu in China should marry Han rather than other Hui. The motivation behind this edict was probably to dissipate the power that the Muslims had acquired by assimilating them and integrating them into Chinese society in general.” – Pg 30

It’s evident through the quote above that even though the Hui were a minority they were still at this time considered a major threat to the state affairs, as is the case currently with the Uyghur’s (presented in Dru Galdeny’s article). The reason why they might be a threat is because of the increase in their number which can potentially lead to a decrease in practice and participation in Chinese culture and ethnicity.

I also experienced the notion that Islam practiced in China is very similar obviously to Islam practiced in other parts of the world. The reason why I said obviously is because Islam is to be practiced uniformly in that the Quran defines what a believer is obliged to do, where as the Hadith (the sayings of Muhammad (PBUH) and the Sunnah (the reported actions performed by Muhammad (PBUH)) state how it is to be done. That is not to say that interpretations defer, my reasoning is general and basic in that I am refraining from touching Shi’a Islam. In addition to that, the only difference between Islam practiced in China and Islam practiced in Turkey is really the political strain that the Chinese state enforces on the minzu.

I’d also like to suggest a possible link connecting Islamic Sufism and Buddhism. That is both notions suggest the prerequisite of a connection between the individual and God (or in terms of Buddhism enlightenment) through intellectual, emotional, and psychological means in order to reach Nirvana.

Wow… this was a pretty long reading, but I believe that I’ve given my take on the themes which I thought were overtly discussion worthy.

Views on Lipman’s “Familiar Strangers: A History of Muslims in Northwest China”

- Blog Entry 1-
While doing the first reading for September 17th, 09 titled “Familiar Strangers: A History of Muslims in Northwest China” by Jonathan N. Lipman, I found myself not only agreeing but at some instances also disagreeing with his arguments that he presented in the introduction of his work. Predominantly, on page xxvi of the book where he states:

“I would argue that “being Muslim” strongly resembles “being a Jew” or “being a Christian” in the vast variety of religious, psychological, social, political, and intellectual states it might describe.”

First and foremost, the three faiths that Lipman is referring to are similar and at the same time opposites. When I had initially read this argument I found myself nodding in affirmation, but by going through it again a few more times I confirmed my confusion. Is “being a Muslim” really similar to “being a Jew or Christian”? My answer is dual, both yes in terms of religious and psychological aspects and no in association with the social and political realms. Yes because, all three religions are monotheistic, i.e. centered on the belief in the oneness of God, whether it’s Yahweh, God (plus the Holy Trinity), or Allah. In addition to that all three of the above mentioned religions also come from the same source i.e. God. The message of God is received by each community through a Prophet of God (namely Moses, Jesus, or Mohammad (PBUH), who received it through the arch angle Gabriel. “Being a Christian, Jew, or Muslim” means believing in the unseen, rather having faith in something that occurred hundreds of thousands of years ago, brining into play here the psychological aspect of Lipman’s argument. It requires participation in certain acts such as congregation at the religious institution on Sabbath for Jews, on Sundays for Christians, and Friday for Muslims. Furthermore, being either of the three requires certain abstinence, such as not eating pork for Jews and Muslims alike. In reality, every religion whether it is Judaism, Christianity, Islam, Daoism, Shinto, Buddhism etc, requires its believers to abstain and perform certain acts; this entails the followers to acknowledge what is accepted/right and what is not. So then would it also be legit for us to come to a conclusion that “Being a Muslim” resembles “being members of any other belief” and not just Christianity, or Judaism? In other words, can we assume that religiously, and psychologically “Being a Muslim” is similar to “Being a member of any other faith”.

My opposition to Lipman’s argument above is no, “Being a Muslim” in both social political states does not resemble “being a Christian or Jew, or a member of any other religion for that matter” because of the persuasive media representations of Muslims as violent beings. The portrayal of Muslims as violent people is also presented later in Lipman’s introduction where he states:

“In Chinese writing about Muslims over the past three hundred years, one theme overrides all others- that of violence.” – Pg. xxx

In the post 9/11 world, “Being a Muslim” does not at all satisfy the claim above. Take for example the case of Omar Khadr. Socially as well as politically “Being a Practicing Muslim” results in being marginalized, stereotyped, and often shunned as is the case with the Shaoshu minzu (minority nationalities) in The People’s Republic of China. The Shaoshu minzu were marginalized for being incoherent socially and culturally from the Han Dynasty, and were taught to become civilized through persuasion and or education.

Hence, when Lipman argues that “being a Muslim” resembles “being a Jew” or “being a Christian”, the claim is accurate in terms of religious and psychological stages, but unconvincing in the social and political spheres.

-S

Welcome!

Greetings fellow “Islam in China” member,

Welcome to my blog! I think it’s essential for me to express my enthusiasm for this course as well as the animated blogging assignments. I have never made a blog in my whole life, and never really characterized myself as an “internet junkie” but there’s always a first time for everything. My intentions for this blog are pretty much those that are required of us. I will be covering the spread of Islam in a both historical and geographical context. I intend to focus mainly on China (as the title of the course suggests) but I won’t hesitate to make references to the spread of Islam internationally. At this point I haven’t really given much thought to what the typology of my blog will be, in other words I can’t decide if I should make this blog absolutely informal, or one that is firmly academia based, but I hope that whatever the answer be, the readers can make references to the experiences, reviews, or opinions found on this blog.

I assume if you’re reading this blog you’re either Professor Goodman, or a student planning to see what other students have produced. That being said, I wish all of you the best of luck in this course.

-S