Exploring the role and efforts of Islamic organizations in reviving Islamic faith among the Hui Muslim communities in early 20th century in China (original) (raw)
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Impact of Modernization on Chinese Muslims; The challenges faced by Hui Muslims living in Shanghai
Is modernization a good thing when it comes to religion and spiritual practices, generally, in China? What effects might modernization have on the practice of religion in China? Focusing more specifically on Islam in China, is it also subject to forces of globalization and modernity? If so, will that encounter result in more or less societal and biased power to Muslims in China? Is Islam opposing to modernization in China? These are just some of the questions that are raised in thinking about the role of Muslim minority in China today. My research study focuses on how globalization and modernization of Chinese society have affected the Muslim minority and practice of their religion in China under the policy of the Communist government. Mainland China is home to 56 official minority groups, but of these the Chinese Muslims have been largely ignored by scholars. Chinese Muslims are becoming important economic actors in the society, judged by the kinds of mosques and educational activities they are sponsoring. They present an excellent opportunity to probe the impact of globalization on local forms of Islam, to understand how Islam might become a strategic social and political resource for Chinese Muslim community. In this thesis, I have focused on the life of urban Chinese Muslims, their identity and their prospects as distinct community while living in China with greater Han community.
This monograph is an important contribution to the field of Islam studies in China and provides thought-provoking insights on the Islamic revival movement in twenty-first century Xining, the capital of Qinghai Province. It has a special focus on the contemporary Salafiyya and Tablighi Jama'at movements, which remain understudied in the context of China. The anthropologist Stewart immersed himself in the Muslim community of Xining as participant observer for eleven months (apparently between 2012-2013 ). In eight chapters, he vividly describes different aspects of the Islamic revival movement based on individual examples. He examines how the younger generation of Muslims and new Muslim converts are especially attracted by Islamic revivalist ideas of the Salafiyya and Tablighi Jama'at and how they participate in these movements.
Chinese Cultures and the Practices of Islamic Teachings
International Journal of Academic Research in Business and Social Sciences, 2021
This article explores the Chinese cultures which are similar to the practices of Islam that can be continued by new converts. Although Islam is recognized as a universal religion, there are still those who still think that with the introduction of Islam will cause a change to their original identities and eliminate racial identity that has been held for generations. In Malaysia, for example, there is an understanding amongst the people of China that "Islam means being a Malay" which practices the culture of their ancestors. Based on this study, there are cultural practices of the Non-Muslims that are actually similar to the practices in Islam that are distinguished by beliefs and ways of implementation. Culture is seen as a factor that can be misunderstood with little change in terms of ways and beliefs. The research method is qualitative with the document analysis method in which the documents are reviewed by the researcher to evaluate the evaluation theme, proving that Islam does not completely reject the culture of any race as long as it does not contradict to the basics of Islam itself. Islam does not eliminate the identity of a race.
The Islamic Studies in China—Research in Political and Social Fields
Sociology Study, 2023
In the research of political and social fields, modern Islamic politics has evolved into three schools of nationalism, modernism and fundamentalism in the 20th century. The research in the field of contemporary Islam involves different countries, nationalities and different economic and political conditions. It is not only the research field of religion, but also has the characteristics of interdisciplinary academic frontier. From the perspective of academic research, these trends have attracted the attention and research of scholars inside and outside the church on Islamic political and social issues. Recently, there have been many problems related to Islam and the current international political life, as well as the research results of Islamic social thoughts and social movements.
2020
“Revisiting the Modern History of Chinese Islam in the First Half of the 20th century, with Reference to the Hui Elite Network,” in Nabil Chang-Kuan Lin (ed), Commerce, Knowledge, and Faith: Islamization of the Modern Indonesian and Han-speaking Muslim Ummahs (Tainan: Centre for Multi-cultural Studies, College of Liberal Arts, National Cheng Kung University, 2020), pp.193-212.
2018 Modern Chinese Muslims' increasing connections with the Islamic world conditioned and were conditioned by their elites' integrationist politics in China. Chinese Muslims (the "Hui") faced a predicament during the Qing and Ottoman empire-to-nation transitions, seeking both increased contact with Muslims outside China and greater physical and sociopolitical security within the new Chinese nation-state. On the one hand, new communication and transport technologies allowed them unprecedented opportunities for transnational dialogue after centuries of real and perceived isolation. On the other, the Qing's violent suppression of Muslim uprisings in the late nineteenth century loomed over them, as did the inescapable Han-centrism of Chinese nationalism, the ongoing intercommunal tensions between Muslims and Han, and the general territorial instability of China's Republican era (1911-49). As a result, Islamic modernism-a set of positions emphasizing both reason and orthodoxy, and arguing that true or original Islam is compatible with science, education, democracy, women's rights, and other "modern" normstook on new meanings in the context of Chinese nation-making. In an emerging dynamic, ethos, and discourse of "transnationalist integrationism," leading Chinese Muslims transformed Islamic modernism, a supposedly foreign body of thought meant to promote unity and renewal, into a reservoir of concepts and arguments to explain and justify the place of Islam and Muslims in China, and in so doing made it an integral component of Chinese state-and nation-building.