Social distance,ethnicity, and religion in Northwest China: a survey of inter- and intra-group attitudes among Han,Hui, and Tibetan students

Building on existing research concerned with social distance in multi-ethnic states, this study of college students in Gansu Province and Ningxia Hui Autonomous Region provides a picture of social attitudes, intra-group attachment, and inter-group social distance along ethnic and religious lines in Northwest China. The study measures inter-ethnic group fissures in Chinese society as measured in social distance between three ethnic groups: Han, Hui, and Tibetan. Comparative survey methods are used to examine inter- and intra-group relations by mapping dimensions of social distance among 382 university students. Our results indicate only very subtle differences that suggest a closer majority–minority relationship than the previous literature indicates, especially between the Hui and Han. The findings show some clustering and segregating patterns along ethnic lines, specifically when accounting for degrees of trust and tolerance and levels of ethnic and religious attachment. The Hui and Han in Ningxia exhibit closer inter-group relations in comparison to wider measurements of social distance between the Tibetan and Han in Gansu. Where the survey data revealed clustering among ethnic groups, the analysis shows that religious, geographical, and economic differences fail to account for the attitudinal differences between ethnic groups.     

禹之鼎《王翚骑牛南还图》考略

世传清初著名画家王翚的肖像不止一幅,但真正能够反映其形神的作品,是与他相识多年、以肖像画称著的禹之鼎所绘《骑牛南还图》。本文通过叙述王翚请禹之鼎创作《骑牛南还图》与遍邀名流、友朋题诗的情况,阐释了像主和创作者各自的企望,同时,画家对像主还乡心情的体会深刻,也终令画作得以完美呈现。     

对青海省回族聚居区新农村建设问题的探讨

青海省是多民族聚居的省份。重视各个民族的新农村建设,因地制宜,因势利导,是加快全省新农村建设步伐的题中应有之义。该文从六个方面就青海省回族聚居区如何建设社会主义新农村进行了探索。     

同盟会，国民革命的联盟——关于同盟会的性质问题

本文认为同盟会的性质不是如过去学术界所说的为资产阶级政党,而是全国各阶级革命群众的联合政党、国民革命的联盟.本文主要从三个方面展开论述:1、从同盟会的三民主义纲领来看,它不仅反映了资产阶级的利益和要求,也代表了包括地主、工人、农民在内的当时一切反对西方列强侵略,要求推翻清朝,振兴中华,改变现状的人们和阶级的利益.2、从同盟会的成员来看,既有资产阶级,也有地主、工人、农民和其他各阶级及其知识分子.3、从同盟会领袖孙中山的思想来看,也不是仅站在资产阶级立场上讲话,而是代表了全国各族各阶级,尤其是工人农民的共同利益.     

从清代扬州务本堂看徽州盐商商儒价值观的内涵

对清代扬州两淮盐务组织务本堂的商业文化背景、乡土文化背景及其在两淮盐业经营中的作用进行探考,发现务本堂的设立不仅是徽州盐商顺应商品经济发展的一大举措,也标志着在特定时代背景下徽、州盐商价值观念的转变和突破,主要体现在对传统农商观的思辨,"利"、"义"契合的经营价值观的确立和业儒弘儒的人文精神的践行.     

明驸马赵辉墓志铭及明代驸马都尉制度考释

明代驸马赵辉墓志铭的发现对于研究赵辉的生平事迹以及明代的驸马都尉制度具有重要意义.墓志铭文不仅提供了赵辉的卒年、当选驸马的过程以及任职期间的公务等信息,也包含了史书阙如的记载,可修正史书中有关赵辉的讹误,同时,对研究明代驸马的择选标准、职掌以及子孙恩荫特权等也有重要的参考价值.     

A Core-Periphery GIS Model of the Historical Growth and Spread of Islam in China

Abstract

This study presents the methodology and results of a core-periphery GIS model of the historical growth and spread of Islam in China based on a dataset of 1,774 mosques. These sites were organized into data subsets according to their founding dates during five major dynastic periods in Chinese history: Tang/Song, Yuan, Ming, Qing, and Republican. Core areas were identified and mapped based on where mosques clustered during each period. North China was the paramount core region in all periods. Not until the late Qing and Republican periods did the Northwest and Yunnan compare with North China, while coastal China never developed into a core area.     

宁夏南部回族社区人地关系及可持续发展研究

本文运用区域可持续发展基本理论,全面分析了宁夏南部回族社区人地关系由掠夺式向互为报复式演进的过程、原由及危害,剖析了回族社区可持续发展的四大制约因子,即:生活贫困及生产方式的落后性,人类自身生产及人口素质的低层次性,区域文化的封闭性,生态环境的逆展性。并针对上述因子,提出了改善人地关系,实现可持续发展的举措是:加快区域经济建设,深化生态环境建设,加强地域文化建设,积极进行社区建设。     

回族婚姻观探微

婚姻是人类得以生存、繁衍的根本手段,各民族在婚姻观念、制度、形式及习俗方面都有所差异。本文通过对回族婚姻观的介绍和探讨,来领略回族的民族心理和民族文化。     

The Daoguang Response to the Āfāqī khoja Jahāngīr during the 1826–1828 Jahāngīr Uprising

This study examines Qing state attention to the Muslim challenger Jahāngīr, leader of Xinjiang’s 1826–1828 Jahāngīr Uprising. It considers how imperial agents, guided by Emperor Daoguang, defined and processed this contender, as well what this rendering implied for views of “Hui Frontier” Muslims. As will be seen, Jahāngīr was depicted as not just “treacherous” and duplicitous, but also an external “barbarian.” This image – crafted from military reports, imperial edicts, confessions, ritual, sentencing, and punishment – served to clarify a narrative with two salient characteristics. First, the khoja was set as the keystone of the conflict, the management of whom signaled a restoration of imperial integrity. Second, he was differentiated from local Turkic Muslims “Hui,” who (with ambiguity) were framed as Qing subjects. This rendering mirrored earlier Qing (esp. Jiaqing Reforms) depictions of borderland rebel leaders, suggestive of a solidification of the “idea” of Xinjiang as interior to the empire.