2005 Fiscal Year Final Research Report Summary
Relations between Mongol-Related Groups and Islam in the Pre-modern and Modern Ages.
| Project/Area Number |
15401034
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| Research Category |
Grant-in-Aid for Scientific Research (B)
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| Allocation Type | Single-year Grants |
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| Section | 海外学術 |
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| Research Field |
Cultural anthropology/Folklore
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| Research Institution | Shizuoka University |
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Principal Investigator |
OHNO Akira (楊 海英) Shizuoka University, Faculty of Humanities and Sciences, Associate Professor, 人文学部, 助教授 (40278651)
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| Project Period (FY) |
2003 – 2005
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| Keywords | Islam / Mongol / Dongxiang zu / Ba'an zu / Qotung People / menghuan (sufi order) / gongbei (Mausolems of Saints) / Huizu |
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| Research Abstract |
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
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