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Relations between Mongol-Related Groups and Islam in the Pre-modern and Modern Ages.

前现代和现代时期蒙古相关群体与伊斯兰教的关系。

基本信息

批准号：
15401034
负责人：
OHNO Akira
金额：
$ 5.18万
依托单位：
Shizuoka University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (B)
财政年份：
2003
资助国家：
日本
起止时间：
2003 至 2005
项目状态：
已结题

项目摘要

While the term "Muslims in Northwest China" has historically been used to refer to various ethnic groups, these people do not represent a single uniform subpopulation in China. Historically speaking, the advent of Muslims in East Asia is considered a legacy of the Mongolian Empire founded in the 13^<th> century. Among these ten Islamic groups in China, the mother tongues of the Dongxiang and Bao'an tribes belong to the Mongol linguistic family (Mongol kel). On the other hand, we find Muslims such as the Qotung and Tumad among those who are presently defined as Mongols.The study presented in this book is entirely based on field work. In this study, the Sufi orders among the Dongxinag and Bao'an people were particularly focused on. I paid special attention to the traditions of "Menhuan"(Sufi institutions of saintly lineage) and "Gungbei" (Mausoleums of Saints). The reason is that the pre- modern and modern history of these people has evolved around "Menhuan", and been symbolised by "Gung … More bei".Until some time ago, it was a generally accepted concept that the Dongxiang and Bao'an were "Mongols who converted to Islam". Recently, however, they started to articulate their opposition to such a notion. Changes are taking place in China with regard to the way in which the history of ethnic groups is understood. This is neither because Islam was reinstated recently, nor because people are put off by their identity as Mongols. Rather it is related to the political agenda of the Chinese central government, which has awarded the status of "ethnic group" to various subpopulations in the country in recent times. One of the most important elements in China's political agenda is its aspiration to launch a nation state based on uniformity and solidarity defined as the Chinese Nation, "zhonghua minzu".These ethnic minorities try to identify their origin not in Mongolia but in Central Asia. If the nomenclature "Mongol converts to Islam" persists, they would always be exposed to the risk of their identities "being subordinated to an umbrella population of Mongols". They would be vulnerable to being regarded as inferior, "ethnic groups without a history of their own", the concept of which was disseminated by Engels and Stalin. If, however, they seek their origin in Central Asia, they can attain the status of "nationality with their own history", which have observed the Islamic order for centuries, unlike ordinary Mongols. Muslims in Northwest China have maintained a close network of communication with Central Asia for years. It is, therefore, very important to continue to pay attention to these people, observing how those who share the common values of Islam are going to develop a history of their own in the future. Less

虽然“西北穆斯林”一词在历史上被用来指各种民族，但这些人并不代表中国单一的统一人口。从历史上讲，穆斯林在东亚的出现被认为是建立于13世纪的蒙古帝国的遗产。在中国的这十个伊斯兰教群体中，东乡部落和宝安部落的母语属于蒙古语系（蒙古克尔语）。另一方面，我们在那些目前被定义为蒙古人的人中发现了像Qotung和Tumad这样的穆斯林。本书所介绍的研究完全基于实地工作。本研究特别关注东兴族和宝安族的苏菲派教团。我特别关注了“门环”（苏菲派的圣人传承机构）和“纪念堂”（圣人的陵墓）的传统。究其原因，这些人的前近代史和近代史都是围绕“门环”展开的，并以“贡……更北”为象征。直到不久前，人们还普遍认为东乡和宝安人是“皈依伊斯兰教的蒙古人”。然而，最近他们开始明确表示反对这种观点。中国对民族历史的认识正在发生变化。这既不是因为伊斯兰教最近恢复了，也不是因为蒙古人的身份让人们望而却步。相反，这与中国中央政府的政治议程有关，近年来，中央政府将“少数民族”的地位授予了国内各个亚群体。中国政治议程中最重要的因素之一是，中国渴望建立一个以统一和团结为基础的民族国家，即中华民族。这些少数民族试图确定他们的起源不是在蒙古，而是在中亚。如果“蒙古人皈依伊斯兰教”的说法继续下去，他们将永远面临身份“从属于蒙古人”的风险。他们很容易被认为是劣等的，“没有自己历史的民族”，这个概念是恩格斯和斯大林传播的。然而，如果他们在中亚寻找自己的起源，他们可以获得“有自己历史的民族”的地位，与普通的蒙古人不同，他们几个世纪以来一直遵守伊斯兰秩序。多年来，中国西北地区的穆斯林与中亚地区保持着密切的联系。因此，继续关注这些人是非常重要的，观察那些拥有共同伊斯兰价值观的人将如何在未来发展自己的历史。少