Muslim Chinese

From ‘Literati’ to ‘Ulama’: The Origins of Chinese Muslim Nationalist Historiography

“…Through a dialogical process of self-examination and state recognition, the Hui emerged fully as a nationality, a minzu, only after their institutionalization by the state.' 11 What this institutionalization meant in terms of the way in which Chinese Muslims understand their past is exemplified by an incident that took place in 1962, when the historian Bai Shouyi (1909Shouyi ( -2000, a Hui-Chinese Muslim-addressed a crowd of historians at an international conference in Pakistan, a notably Islamic country. The subject of Bai's talk was the historical legacy of the Muslims in China, and particularly of the national group to which he himself belonged-the Hui (or Hui shaoshu minzu).…”

Maritime Muslims and Hui Identity: A South Fujian Case

“…75 Gladney has also mentioned the other term Huijiao ren (Muslims) as he quotes a Ding individual's wording in a communication with Zhang Yuguang, an Islamic educator from Guangxi in 1940. 76 That the Hui regarded themselves as Huijiao ren was not unusual prior to the 1950s. For example, a play written in the late 1930s by Ma Zongrong, a professor at Fudan University, with the help of Lao She, a prominent Chinese author, aimed to mobilize both Hui and Han together to participate in the war against the Japanese invasion.…”

A Multicultural Interpretation of an Ethnic Muslim Minority: The Case of the Hui Tibetan in Lhasa

“…In each place they traveled, mosques and newly established private qing zhen restaurants are the nodes in the extended network that sustains them'. 43 More acutely, their unique culture, with Islam at its core, is just like glue, ready to stick anywhere at any time, not only Lhasa, which is just one option for them.…”