Community Matters in Xinjiang: 1880-1949

Bellér‐Hann, Ildikó

doi:10.1163/ej.9789004166752.i-477

Cited by 83 publications

(6 citation statements)

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“…Further, it was only in the mid-1930s with the establishment of a 'Turkish-Islamic Republic of East Turkestan' (TIRET), that a major political shift was marked in the region. The establishment of TIRET is even cited by advocates of Uyghur independence today' (Bellér-Hann, 2008). The TIRET was proclaimed in the city of Kashgar.…”

Section: Xinjiang Uyghur Autonomous Region: a Brief Historymentioning

confidence: 99%

Repression of Uyghur Muslims and the Freedom of Religious Beliefs in China

Anand

2022

Journal of Social Inclusion Studies

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China has been accused by the international community for placing tight constraints on the religious freedom of Uyghurs in the northwest Xinjiang Uighur Autonomous Region (XUAR). It has been widely reported that China has placed in detention over a million Uyghur Muslims in order to ‘re-educate’ them to adapt to ‘Chinese culture’. It has been alleged that China is using a system of surveillance, control, and suppression of religious activity aimed particularly at Uyghurs accusing them of actively involving in separatist activity with foreign funding in order to destabilise the region. Note that, China has also brought in polices on regulation of religious affairs that makes it difficult for a religious body or a church, mosque to exist in China without prior State approval. The policy also gives unfettered power of oversight to the government over minority religious institutions and their day to day management. In light of the above, this article examines the issue of right to freedom of religion or belief in the backdrop of China’s treatment of Uyghur Muslims in the Xinjiang region. Further, this article also comments upon China’s current domestic policy regulating religion and its commitment at the international level to protect and promote freedom of religion or belief of all its citizens.

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Section: Xinjiang Uyghur Autonomous Region: a Brief Historymentioning

confidence: 99%

Repression of Uyghur Muslims and the Freedom of Religious Beliefs in China

Anand

2022

Journal of Social Inclusion Studies

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“…Furthermore, regardless of whether one views the colonization of the Uyghur region as having been initiated by the Qing or by the PRC, there is clear historical continuity between the Uyghurs of today and the communities that existed before colonization. Like many other Indigenous peoples, the Uyghurs did not subscribe to a modernist notion of the nation until the twentieth century, but they had a conception of being a people that shared a common history, language, religion, culture, oral traditions, and their own modes of governance and rule of law long before that time (Almas 1989;Bellér-Hann 2008;Newby 2007;Thum 2014). In contrast to some Indigenous peoples, the Uyghurs were not an isolated people historically, but one that interacted with surrounding cultures and civilizations, engaging in exchanges of both goods and ideas.…”

Section: The Ways That Uyghurs Reflect Indigeneitymentioning

confidence: 99%

“…For the most part, they are based in the mähällä (neighborhood), sometimes referred to as jamaät (community) and are organized around consensus, but privilege elders and males. While they have been primarily documented in the diaspora (Roberts 1998(Roberts , 2004, they have also been chronicled inside the PRC (Dautcher 2009;Pawan and Niyazi 2016) and examined from a historical perspective (Bellér-Hann 2008). These modes of self-governance, which operate outside and despite state efforts to manage the Uyghur people, are perhaps the strongest indication of this people's persistent insistence on a form of self-determination, its resistance to assimilation, and its maintenance of a separate cultural and national identity.…”

Section: The Ways That Uyghurs Reflect Indigeneitymentioning

confidence: 99%

Should Uyghurs be considered an Indigenous people?

Musapir¹,

Roberts

2022

HAU: Journal of Ethnographic Theory

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This article asks whether Uyghurs should be considered an Indigenous people. In doing so, it highlights the contested issues this question raises and seeks to initiate a more comprehensive debate on the question among Uyghurs themselves, who ultimately decide the appropriateness of such identification. The Chinese state is implementing an intense campaign against Uyghurs that bears striking resemblance to those historically waged by other settler-colonial regimes against the Indigenous peoples they displaced. Embracing indigeneity could serve as a useful strategy for at least contextualizing Uyghurs' present repression and dispossession, but Uyghurs in the diaspora are ambivalent about the concept. The article examines both why Uyghurs can be considered an Indigenous people under UN criteria and why they are reticent to embrace this status. While Uyghurs' ultimate acceptance of indigeneity as a means of self-identification would require the participation of all Uyghurs, including those living in the PRC who are currently unable to engage in such discussions, we argue that even a limited debate on the relevance of indigeneity to their identity among Uyghurs in exile would widen the possibilities of responses to the acts of repression, erasure, and dispossession carried out against their people inside China.

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“…With Soviet backing, the state tried to take the lead in an education sector that had long been closely connected to religious institutions, skills and knowledge transfer within genealogical solidarity networks, nongovernmental education movements, or private educational entrepreneurship, all of which continued to function in some form or capacity. 63 In that respect, three prominent channels of state-supported education appeared between 1934 and 1939. First, the secular provincial schools under the provincial education department.…”

Section: Social Transformation and Nationalitiesmentioning

confidence: 99%

International Aid, Frontier Securitization, and Social Engineering: Soviet–Xinjiang Development Cooperation during the Governorate of Sheng Shicai (1933–1944)

Cordier

2016

Cent Asian Aff

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This article looks into the nature and dynamics of Soviet assistance to the Governorate of Sheng Shicai, a military de facto state that existed in Xinjiang between 1933 and 1944. Besides discussing how the various forms of Soviet aid shaped the policies of the Governorate, it also examines how Sheng Shicai used the aid to pursue his desire for inclusive patriotism and social modernization into practice. The article further shows how the ussr actively supported Sheng Shicai's development policies in an urge to securitize its borderlands by abetting ideologically aligned state-building and social transformation there. Although it was done with entirely different actors, methods, and within very different political frameworks, the aid securitization and borderland control logic makes this episode a historical forerunner of the state-building and social development aid in international neo-protectorates today. Keywordshistory of international aid -quasi states -Stalinist ussr -Xinjiang -frontier securitization -Sheng Shicai …

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Community Matters in Xinjiang: 1880-1949

Cited by 83 publications

References 0 publications

Repression of Uyghur Muslims and the Freedom of Religious Beliefs in China

Repression of Uyghur Muslims and the Freedom of Religious Beliefs in China

Should Uyghurs be considered an Indigenous people?

International Aid, Frontier Securitization, and Social Engineering: Soviet–Xinjiang Development Cooperation during the Governorate of Sheng Shicai (1933–1944)

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