The military victories of the Northern Expedition (1926–28) ended nearly two decades of political fragmentation and ushered in a new era of centralized government in China. A key concern of the Nationalist government, based in Nanjing, was bringing the haphazard array of private schools that had emerged since the republic's founding in 1911 in line with the Nationalists’ political agenda. The Nationalist leadership also hoped to use their educational reforms to bring the frontier regions, many of which were only tenuously allied with Nanjing, more formally under their control. Thus, the new regime set out to achieve the twin goals of regulating private schools and cultivating ties among the frontier region's population. These two goals became entangled in an unexpected manner at the private Muslim Chengda Teachers School. Although the Nationalists banned private teachers schools in 1933, they deliberately exempted Chengda from such regulations to further their frontier agenda. Later, when the central government's frontier political calculations changed, the Nationalists rescinded such protection and forced Chengda to abide by the original regulations.

No abstract

This study brings the voices of Chinese Muslim modernists back into discussions on polygamy in the Republican era. Starting from the late nineteenth century, abolishing the practice of polygamous marriage became a vital component of Chinese modernizing elites’ vision of modern Chinese society, as they saw polygamy as an obstacle to modernization. Chinese Muslim modernists actively engaged in China's struggle with polygamy. Their dynamic discussions on polygamy were not insignificant and peripheral. On the contrary, when the Republican law promoting monogamy was hard to implement, some Chinese Muslim modernists pushed their fellow Muslims to set examples for other Chinese to obey the law. The Chinese translations of Arabic scholarly work even helped some Chinese Muslim modernists take a different approach to the issue of polygamy by arguing that polygamy, if properly regulated, could be beneficial to modern societies.

Between 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.