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Voronina, Marina. "Ethnocultural and ethnodemographic features of the Mongols of China in the context of preserving the identity of non-Han peoples." SHS Web of Conferences 69 (2019): 00132. http://dx.doi.org/10.1051/shsconf/20196900132.
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The article analyzes ethno-demographic indicators of the non-Han Chinese people – the Mongols: the dynamics of their number, growth rates, gender and age structure, characteristics of their settlement, the share of the ethnic group in the population of administrative areas of China. The ethnoeconomic aspects of the Mongolian life of China were revealed: traditional activities and new industries based on the use of local mineral resources. The contribution of the Mongols to the sociocultural space of national suburbs, development of ethno-tourism and popularization of culture, customs and traditions were analyzed. The author uses information obtained during the field ethnographic research in the Duerbote-Mongolian Autonomous Region, Heilongjiang Province, China
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Bilik, Naran. "Names Have Memories: History, Semantic Identity and Conflict in Mongolian and Chinese Language Use." Inner Asia 9, no. 1 (2007): 23–39. http://dx.doi.org/10.1163/146481707793646629.
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AbstractNomenclatural tension and pragmatic incongruence underscore the Inner Mongols’ resistance to sinicisation and the process of their integration into the newly constructed nation- state of China. This paper focuses on the interplay between the original sense and the translated meaning of some ethnic, state, and place names that travel inter–lingually between Mongolian and Chinese in modern Inner Mongolian history. It challenges the Chinese nation- building elite’s agenda to depoliticise minzu through lessening, diluting, and assimilating ethnic diversities into Chinese homogeneity.
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Han, Enze. "From domestic to international: the politics of ethnic identity in Xinjiang and Inner Mongolia." Nationalities Papers 39, no. 6 (November 2011): 941–62. http://dx.doi.org/10.1080/00905992.2011.614226.
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This paper examines two contrasting cases of ethnic-group political activism in China – the Uighurs in Xinjiang and the Mongols in Inner Mongolia – to explain the former's political activism and the latter's lack thereof. Given similar challenges and pressures, how can we explain the divergent patterns in these two groups’ political behavior? This paper forwards the argument that domestic factors alone are not sufficient to account for differences in the groups’ political behavior. Instead, international factors have to be included to offer a fuller and satisfactory explanation. The paper illustrates how three types of international factors – big power support, external cultural ties, and Uighur diaspora community activism – have provided opportunities and resources to make the Uighur political activism sustainable. In Inner Mongolia, its quest for self-determination reached the highest fervor in the early half of the twentieth century, particularly with the support of imperial Japan. However, since the end of WWII, Inner Mongolia has not received any consistent international support and, as a result, has been more substantially incorporated into China's geopolitical body.
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Cui, Yinqiu, Li Song, Dong Wei, Yuhong Pang, Ning Wang, Chao Ning, Chunmei Li, et al. "Identification of kinship and occupant status in Mongolian noble burials of the Yuan Dynasty through a multidisciplinary approach." Philosophical Transactions of the Royal Society B: Biological Sciences 370, no. 1660 (January 19, 2015): 20130378. http://dx.doi.org/10.1098/rstb.2013.0378.
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The Yuan Dynasty (AD 1271–1368) was the first dynasty in Chinese history where a minority ethnic group (Mongols) ruled. Few cemeteries containing Mongolian nobles have been found owing to their tradition of keeping burial grounds secret and their lack of historical records. Archaeological excavations at the Shuzhuanglou site in the Hebei province of China led to the discovery of 13 skeletons in six separate tombs. The style of the artefacts and burials indicate the cemetery occupants were Mongol nobles. However, the origin, relationships and status of the chief occupant (M1m) are unclear. To shed light on the identity of the principal occupant and resolve the kin relationships between individuals, a multidisciplinary approach was adopted, combining archaeological information, stable isotope data and molecular genetic data. Analysis of autosomal, mitochondrial and Y-chromosomal DNA show that some of the occupants were related. The available evidence strongly suggests that the principal occupant may have been the Mongol noble Korguz. Our study demonstrates the power of a multidisciplinary approach in elucidating information about the inhabitants of ancient historical sites.
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Reckel, Johannes. "Реформы современного ойрат-калмыцкого языка и литературы в XX веке." Монголоведение (Монгол судлал) 12, no. 3 (November 5, 2020): 349–69. http://dx.doi.org/10.22162/2500-1523-2020-3-349-369.
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Introduction. The Oirats are Western Mongols, today living between the Altai mountains, the river Volga, the Kukunor Area, the Ili River and Kyrgyzstan. In 1648, Zaya Pandita from the Hoshut (Hoshud) tribe of the Oirats created the ‘Clear Script’ (Oir. Todo Bičig), nowadays also known as Oirat Script. This script was originally meant to be used as a reformed script by all Mongols, but it caught on with the Western Mongols, the Dzungars (Oirats, Kalmyks), only. The 20th century witnessed the introduction of new writing standards for individual groups of Oirats/Kalmyks in the Soviet Union (Russia), China and Mongolia, which led to a weakening of the West Mongolian identity. Three of the most influential Kalmyk scholars, who worked on the reform of the written language and who were active as teachers and researchers in Tashkent, Sinkiang and Western Mongolia in the 1920s and 1930s, were Aksen Suseev, Iǰil Čürüm and Ceren Dorži Nominhanov. Goals. The study aims to investigate the connection between ethnic identity and (written) language against the background of global political upheavals. The work focuses on the change of the Oirat written language in Sinkiang (Xinjiang) in a multi-ethnic region compared to the Kalmyk written language in Russia, as well as the Oirat language in Mongolia over the past 100 years. Materials. The research project, given as an outline in the following article, analyzes schoolbooks, dictionaries, grammars and other printed materials of the 20th and 21st centuries in the West Mongolian Oirat script collected in Sinkiang Kalmykia since 1986. Results. Since the 1940s, the Oirats in Sinkiang have been taking up a development in their reformed written language that was originally initiated in Kalmykia by Kalmyk scholars during the period of 1915–1938, but was not carried on there due to the political conditions which resulted in the deportation of the Kalmyks to Siberia in 1943. After the return of the Kalmyks to Kalmykia since 1957/58 the old traditions were broken, and the development of the written language focused solely on the use of a modified Cyrillic alphabet. The community based on a common script of the Kalmyks and Oirats – in China, Russia (Kalmykia) and Western Mongolia – broke up, and the three or four groups went their separate ways. For example, the orthography and grammar of the Oirat written language in reformed Todo Bičig in Sinkiang is not standardized until today. The Oirats in Mongolia, like the Oirats in Kyrgyzstan, no longer have their own written language in which they can express themselves in writing. Another desideratum is a textbook of modern Kalmyk and modern Sinkiang Oirat for Western students and scholars. Although some institutions and scholars have some Oirat language archives, like the State and University Library Goettingen has good collection of Kalmyk-Oirat and Mongolian literature, there are a lot of aspects to deal with.
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Tsybenov, Bazar D. "Языки и диалекты национальных меньшинств Хулун-Буира как объект исследования." Монголоведение (Монгол судлал) 12, no. 4 (December 17, 2020): 615–24. http://dx.doi.org/10.22162/2500-1523-2020-4-615-624.
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Introduction. The article examines languages of some national minorities living in the Hulun Buir Urban District of the Inner Mongolia Autonomous Region (PRC). The study is relevant since the Han majority subjects national minorities to strong linguistic assimilation. Timely study of the languages and dialects of this region is necessary for a comparative analysis with the languages of the Mongolic and Tungus-Manchu peoples living in Russia. Goals. The research primarily aims to examine some aspects of linguistic studies in publications of Inner Mongolia’s philologists. The work solves the following tasks: 1) review of languages and dialects of Hulun Buir ethnic groups, including in publications of Russian researchers; 2) research of some works dealing with the Old Barga dialect of the Mongolian language; 3) analysis of publications on the Dagur language and one scientific article about the Evenki language. Materials. The article analyzes scientific works of researchers from Inner Mongolia, such as Bousian, Enkhabatu, Tseberkhas, Urangua, Yu Shan, Serenbatu. Results. The existing division into languages and dialects has some differences in China and Russia. This unequal linguistic status requires the development of a single generally accepted standard. The Old Barga dialect has preserved a number of words from the language of medieval Mongols. This Barga dialect also borrowed some words from Manchu, Japanese and Russian. Philologists of Inner Mongolia actively study the Dagur language and dialects. They carry out comparative analyses of the latter and Mongolic languages, identify features of the Hailar and Buteha dialects of the Dagur language. So, scientists conducted a sociological survey on whether the Daur people know their native language, as well as Mongolian and Chinese. Professor Serenbat analyzed Evenki verb endings in comparison with Mongolian, Manchu and Dagur ones. Conclusions. The important issue is a standardization of languages and dialects of the region. It must be done in accordance with generally accepted standards in Russia and China. Russian philologists should begin comprehensive studies of the scientific developments of Inner Mongolia’s researchers. The study of the historiography of languages and dialects of Hulun Buir has great prospects.
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Mei, Ding. "From Xinjiang to Australia." Inner Asia 17, no. 2 (December 9, 2015): 243–72. http://dx.doi.org/10.1163/22105018-12340044.
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Russians have lived in Xinjiang since the nineteenth century and those who accepted Chinese citizenship were recognised as one of China’s ethnic minorities known asguihua zu(naturalised and assimilated people). In theminzuidentification programme (1950s–1980s), the nameeluosi zureplacedguihua zuand became Russians’ official identification in China. Russians (including both Soviet and Chinese citizens) used to constitute a significant population in Manchuria, Inner Mongolia, Xinjiang and several other regions in China before the 1960s. According to the 2000 census,eluosi zuhad a population of only 15,609 and more than half of these lived in Xinjiang. Based on anthropological fieldwork in China and Australia, this article investigates the formation of theeluosi zuand the changing concept of ‘the Russian’ in Xinjiang, with the emphasis on the socialist period after 1949. The emigration to Australia from the 1960s to 1980s initially strengthened the European identity of this Russian minority. With the abolition of the ‘white Australia’ policy in 1973 and China’s growing importance to Australia, this Russian minority group’s identification with Xinjiang and China has been revived. Studying Russians from Xinjiang also provides an insight into the Uyghur diaspora in Australia, since their emigration history and shared regional identity are intertwined.
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Pan, Yihong. "Locating Advantages." T’oung Pao 99, no. 4-5 (2013): 268–300. http://dx.doi.org/10.1163/15685322-9945p0002.
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Among all the states that emerged during the Period of Division in China, the Särbi (Ch. Xianbei) Tuyuhun kingdom was the longest lasting. Why was it able to keep its ethnic and political identity for so long? Tuyuhun’s geographical location and ecological conditions in the northeast section of the Qinghai-Tibetan Plateau benefited the state in several ways. They enabled the development of a multi-ethnic power with a self-sufficient mixed economy. Its distance from major powers in North and South China and on the Mongolian steppe protected Tuyuhun from annexation and offered it space to develop. Tuyuhun’s control over the so-called Qinghai road, a branch of the Silk Road south of the Hexi corridor, raised its status as a crucial intermediary for trade and regional diplomacy during the Period of Division. Tuyuhun was able to rise and flourish when North China was weak but lost its locational advantage when caught between the unified and expansive Tang and Tibetan empires; its land was subsequently incorporated into the Tibetan empire. Understanding Tuyuhun history illuminates important interactions between nomadic and agrarian societies in the history of Inner Asia and East Asia. D’entre tous les États qui ont émergé pendant la période de division en Chine, le plus durable a été le royaume Särbi (ch. Xianbei) de Tuyuhun. Comment a-t-il réussi à préserver son identité ethnique et politique aussi longtemps? Sa situation géographique et l’écologie de la partie nord-est du plateau tibétain qu’il occupait y ont contribué de plusieurs façons. Elles ont favorisé le développement d’un système de pouvoir pluriethnique appuyé sur une économie mixte autosuffisante. La distance séparant le royaume Tuyuhun des puissances qui dominaient la Chine du Nord et du Sud et la steppe mongole le protégeait des tentatives d’annexation et lui laissait un espace de développement. En contrôlant la “route du Qinghai” — une branche de la Route de la Soie au sud du corridor du Hexi —, L’État Tuyuhun a acquis le statut d’intermédiaire indispensable en matière de commerce et de diplomatie régionale pendant la période de division. Mais s’il avait pu prospérer grâce à la faiblesse de la Chine du Nord, il a perdu son avantage géographique lorsqu’il s’est trouvé pris entre deux empires unifiés et en pleine expansion, les Tang et le Tibet, ce dernier ayant fini par incorporer son territoire. La compréhension de l’histoire des Tuyuhun met en évidence d’importantes interactions entre les sociétés nomades et agrariennes au cours de l’histoire de l’Asie centrale et orientale.
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Wang, Xin. "Uradyn Bulag, The Mongols at China's Edge: History and the Politics of National Unity. Lanham, MD: Rowman & Littlefield, 2002, 273 pp." Nationalities Papers 31, no. 2 (June 2003): 226–28. http://dx.doi.org/10.1017/s009059920002078x.
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With the rise of ethnonationalism, scholars have generated intense debates over civic nationalism versus ethnic nationalism. The Mongols at China's Edge represents another effort added to endorse ethnic nationalism with its application to the Chinese context. The author aims to “explore from diverse angles the moral and political implications and contradictions of minzu tuanjie (national unity) in the socialist China” (p. 1). A legitimate question raised by the author in the introduction is whether the regional autonomy granted to national minorities in China encourages a sense of separate nationhood for Mongols or contributes to the assimilation of Mongols into China.
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Chakars, Melissa. "The All-Buryat Congress for the Spiritual Rebirth and Consolidation of the Nation: Siberian politics in the final year of the USSR." Journal of Eurasian Studies 11, no. 1 (January 2020): 62–71. http://dx.doi.org/10.1177/1879366520902863.
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This article examines the All-Buryat Congress for the Spiritual Rebirth and Consolidation of the Nation that was held in the Buryat Autonomous Soviet Socialist Republic in February 1991. The congress met to discuss the future of the Buryats, a Mongolian people who live in southeastern Siberia, and to decide on what actions should be taken for the revival, development, and maintenance of their culture. Widespread elections were carried out in the Buryat lands in advance of the congress and voters selected 592 delegates. Delegates also came from other parts of the Soviet Union, as well as from Mongolia and China. Government administrators, Communist Party officials, members of new political parties like the Buryat-Mongolian People’s Party, and non-affiliated individuals shared their ideas and political agendas. Although the congress came to some agreement on the general goals of promoting Buryat traditions, language, religions, and culture, there were disagreements about several of the political and territorial questions. For example, although some delegates hoped for the creation of a larger Buryat territory that would encompass all of Siberia’s Buryats within a future Russian state, others disagreed revealing the tension between the desire to promote ethnic identity and the practical need to consider economic and political issues.
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Borjigin, Burensain. "The Complex Structure of Ethnic Conflict in the Frontier: Through the Debates around the ‘Jindandao Incident’ in 1891." Inner Asia 6, no. 1 (2004): 41–60. http://dx.doi.org/10.1163/146481704793647171.
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AbstractToward the end of the Qing dynasty, Inner Mongolia became the main destination for bankrupt Chinese peasants from interior China. With the increase in numbers of Chinese immigrants, conflicts between Mongols and Chinese intensified as Chinese struggled for more benefits and Mongols tried to maintain their traditional social order. In 1891 a Chinese secret society called Jindandao massacred tens of thousands of Mongols in the mixed Mongol–Chinese regions of eastern Inner Mongolia. The survivors fled to the pastoral areas south of the Hingan mountains, propelling the agriculturalisation of these regions and the refiguration of the local societies.
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Baioud, Gegentuul. "Producing Authenticity: Ethnic Costumes in Contemporary Inner Mongolia." Inner Asia 23, no. 1 (May 26, 2021): 150–73. http://dx.doi.org/10.1163/22105018-12340166.
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Abstract This article examines multivocal Mongolian costumes to shed light on the performance and representation of Mongolian identities in China. In particular, it explores the promotion of Mongolian costumes in online media spaces, in commercial cultural studios, and at state-sponsored heritage events. The article argues that the discursive construction of authenticity and cultural hegemony overshadows and hierarchises heterogenous Mongolian cultures and identities. The article also finds that the meanings taken on by Mongolian costumes contest and go beyond those inscribed by the state. The study aims to improve our understanding of minority cultural transformation in post-Mao China and the agency of minority Mongols who reshape their evolving cultural forms.
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Narangoa, Li. "Educating Mongols and Making ‘Citizens’ of Manchukuo." Inner Asia 3, no. 2 (2001): 101–26. http://dx.doi.org/10.1163/146481701793647651.
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AbstractTo control its new possessions Japan needed a mobilisation strategy of its own. In developing this strategy Japan placed great emphasis on education. The Japanese authorities saw education as tool for shaping society to serve their purposes and as part of their broader efforts to establish their dominance. This essay focuses on Japanese education policies towards the Mongols in Manchukuo. The Mongols of Manchukuo had a special place in Japanese policies in the new state. A clear Mongol political presence was essential to the Japanese construction of Manchukuo as a multi-ethnic state. The central problem for the Japanese was whether to make the Mongols of Manchukuo good and useful citizens of Manchukuo or whether to make them the spearhead of a larger Japanese orientated Mongol state north of China. Japan's education policies amongst the Mongols reflected these contradictory aspirations and therefore highlight Japan's general educational dilemmas in its Asian colonies.
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Zhao, Fei, Yao Fu, Guize Luan, Sujin Zhang, Jingzhi Cai, Jieyu Ding, Jiangkang Qian, and Zhiqiang Xie. "Spatial-Temporal Characteristic Analysis of Ethnic Toponyms Based on Spatial Information Entropy at the Rural Level in Northeast China." Entropy 22, no. 4 (March 30, 2020): 393. http://dx.doi.org/10.3390/e22040393.
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As a symbol language, toponyms have inherited the unique local historical culture in the long process of historical development. As the birthplace of Manchu, there are many toponyms originated from multi-ethnic groups (e.g., Manchu, Mongol, Korean, Hui, and Xibe) in Northeast China which possess unique cultural connotations. This study aimed to (1) establish a spatial-temporal database of toponyms in Northeast China using a multi-source data set, and identify their ethnic types and origin times; and (2) explore the geographical distribution characteristics of ethnic toponyms and the evolution of rural settlements by comparing the spatial analysis and spatial information entropy methods. The results found that toponyms reflect not only the spatial distribution characteristics of the density and direction of ethnic groups, but also the migration law of rural settlements. Results also confirm that toponyms contain unique cultural connotations and provide a theoretical basis for the protection and promotion of the cultural connotations of toponyms. This research provides an entropic perspective and method for exploring the spatial-temporal evolutionary characteristics of ethnic groups and toponym mapping.
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Roback, Jennifer. "Plural but Equal: Group Identity and Voluntary Integration." Social Philosophy and Policy 8, no. 2 (1991): 60–80. http://dx.doi.org/10.1017/s0265052500001138.
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During this period, when disciples were growing in number, a grievance arose on the part of those who spoke Greek, against those who spoke the language of the Jews; they complained that their widows were being overlooked in the daily distribution.When Americans think of ethnic conflict, conflict between blacks and whites comes to mind most immediately. Yet ethnic conflict is pervasive around the world. Azerbijanis and Turks in the Soviet Union; Catholics and Protestants in Northern Ireland; Arabs and Jews in the Middle East; Maoris and English settlers in New Zealand; Muslims and Hindus in India and Pakistan; French and English speakers in Quebec; Africans, Afrikaaners, and mixed-race people in South Africa, in addition to the tribal warfare among the Africans themselves: these are just a few of the more obvious conflicts currently in the news. We observe an even more dizzying array of ethnic conflicts if we look back just a few years. Japanese and Koreans; Mongols and Chinese; Serbs and Croats; Christians and Buddhists in Viet Nam: these ancient antagonisms are not immediately in the news, but they could erupt at any time. And the history of the early Christian Church recounted in the Acts of the Apostles reminds us that suspicion among ethnic groups is not a modern phenomenon; rather, it is ancient.The present paper seeks to address the problem of ethnic conflict in modern western democracies. How can our tools and traditions of participatory governments, relatively free markets, and the common law contribute to some resolution of the ancient problems that we find within our midst? In particular, I want to focus here on the question of ethnic integration.
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Ching, Frank. "Nationality vs ethnic identity." Asian Education and Development Studies 7, no. 2 (April 9, 2018): 223–33. http://dx.doi.org/10.1108/aeds-09-2017-0095.
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Purpose As far as governments are concerned, it is the nationality of a person, usually reflected in a passport, that shows whether the government has a duty to protect that individual and whether the person owes obligations to the state. Hong Kong is unusual in that for many people there, passports are primarily seen as documents that offer safety and security. It is not unusual for people to possess two or more passports. The purpose of this paper is to examine attitudes toward passports on the part of Hong Kong people, formed by their unique experience. Design/methodology/approach This paper analyzes key documents, such as China’s Nationality Law and a little known document, “Explanations of Some Questions by the Standing Committee of the National People’s Congress Concerning the Implementation of the Nationality Law of the People’s Republic of China in the Hong Kong Special Administrative Region.” The paper also looks at the Loh case of August 2016, involving a Canadian man who wanted a Hong Kong passport for his 11-year-old Canadian-born son, and the Patrick Tse case, where Hong Kong tried to strip a teenager who possessed German nationality of his Hong Kong passport. Findings The convenience of travel to China with a Home Return Permit seems to outweigh any sense of loyalty to an adopted country in the west, or the realization that the use of a document identifying its holder as a Chinese national means that she/he would not have any consular protection. It is also ironical that the Hong Kong Government should maintain the difference between nationality and ethnicity at a time when the Chinese Government is doing the very opposite, playing down the status of nationality while magnifying the importance of so-called “Chinese blood.” Originality/value This paper examines a topic that has not been widely studied but is likely to become more important in the years to come as China’s impact on the rest of the world increases. The nationality status of ethnic Chinese will increasingly become an issue as the flow of travel between China and other countries rises and Chinese immigrants continue to take up foreign nationality. While this issue is of special importance to Hong Kong, its impact will extend to countries around the world, in fact, to wherever Chinese persons are to be found.
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Bulag, Uradyn. "Contesting the Words that Wound: Ethnicity and the Politics of Sentiment in China." Inner Asia 10, no. 1 (2008): 87–111. http://dx.doi.org/10.1163/000000008793066830.
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AbstractNation is as much a sentimental community as an imagined community. This paper is an attempt to study the role of sentiment as a motor of ethnopolitics in China. Using as a heuristic device the recent Mongolian cadres' protest at 'Mongol Doctor' – a Chinese ethnic slur against the Mongols, the paper examines the formation of the Mongol sentimental community vis-à-vis the Chinese sentimental community historically and especially in the twentieth century.
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Bulag, Uradyn E. "Hybridity and Nomadology in Inner Asia." Inner Asia 6, no. 1 (2004): 1–4. http://dx.doi.org/10.1163/146481704793647199.
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AbstractIdentity, especially modern national identity, entails ideas of authenticity and hybridity. For much of the history of Mongolian studies, authenticity has been a staple of scholarly concern, whereas hybridity or diversity is brushed aside. This is as much an Orientalist imperative as a nationalist quest for the homogeneity of the Mongolian nation/nationality. Every country which has a substantial number of Mongols – Mongolia, China, and the Soviet Union (Russia) – has set their own separate but often mutually conflicting standard of what Mongolness means and where its boundary should lie. In this issue, we publish several important studies about Mongols in China, concerning precisely the issue of hybridity, or Mongols who possess certain qualities or attributes, which are deemed un- Mongol. It is imperative that we realise that hybridity is not only an objective reality but also a product of modernist nationalism that is predicated on such governmentalities as standardisation and categorisation.
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Yian, Goh Geok. "The question of ‘China’ in Burmese chronicles." Journal of Southeast Asian Studies 41, no. 1 (December 21, 2009): 125–52. http://dx.doi.org/10.1017/s0022463409990282.
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Historical studies of Burma–China relations have emphasised warfare, seen from the perspective of Chinese sources. One commonly studied event is the thirteenth-century Mongol invasion of Bagan. Burmese sources describe the flight of King Narathihapate (1257–87) from the Mongols, thus earning the Burmese epithet ‘Taruppye’. ‘Tarup’ now refers to the Chinese, but the identities of the people and region to which the term applies have not been constant. This paper discusses the question of the identity of ‘Tarup’ in the Burmese chronicles.
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Paul Fischer. "Ethnic Identity in Tang China (review)." Journal of World History 20, no. 1 (2009): 153–56. http://dx.doi.org/10.1353/jwh.0.0036.
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Clark, Hugh R. ":Ethnic Identity in Tang China.(Encounters with Asia.)." American Historical Review 114, no. 3 (June 2009): 732. http://dx.doi.org/10.1086/ahr.114.3.732.
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Rosi, Rois Imron. "BEING MUSLIM IN CHINA: HUI ETHNIC PERSPECTIVE." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 7, no. 1 (December 30, 2020): 45–53. http://dx.doi.org/10.18860/jpips.v7i1.10480.
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Understanding identity helps individual to understand himself/herself and knows his/her position in the society. It is also expected to lead individual having a better tolerant attitude toward other cultures. Furthermore, ‘Hui’ is a Muslim majority ethnic live in China while Muslim as minority group of the country. This study tries to explore Hui ethnic perspective and experience on being Muslim in China. This study is designed qualitatively. The data is presented in the form of description and explanations. The primary research objects are 3 female and 1 male Hui ethnic who are currently living and studying in Indonesia. The result stated that Muslim in China as represented in many Muslim world who are believing in God and practicing rituals, even there are some different practices experienced by Chinese-Muslim. In term of interaction, Chinese-Muslim are more open with other non-Muslim ethnic, and they develop and construct dual identity in order to live in harmony within ‘Han’ majority ethnic group. This study will enrich the sociological analysis of identity within minority group.Keywords: Muslim Identity; Chinese-Muslim; Hui Ethnic
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신광. "Ethnic Identity Reflected in the Art of Ethnic Koreans Living in China." KOREAN JOURNAL OF ART HISTORY 286, no. 286 (June 2015): 145–69. http://dx.doi.org/10.31065/ahak.286.286.201506.006.
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Erbaugh, Mary S. "The Secret History of the Hakkas: The Chinese Revolution as a Hakka Enterprise." China Quarterly 132 (December 1992): 937–68. http://dx.doi.org/10.1017/s0305741000045495.
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Few China scholars or Chinese citizens know one of the most basic facts about Deng Xiaoping, Hu Yaobang, Zhu De, Chen Yi, Guo Moruo or many other modern leaders: they are all Hakka. Most popular and official histories, in China and abroad, ignore this basic ethnic bond. The title of this article is used ironically, in deliberate parody of the genuine Secret History of the Mongols. The subtitle points toward an ironic but serious effort to illuminate a major facet of revolutionary history which remains almost entirely unexplored.
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_, _. "Ethnic Identity and Immigrant Organizations." Journal of Chinese Overseas 14, no. 1 (April 23, 2018): 22–53. http://dx.doi.org/10.1163/17932548-12341366.
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Abstract The identities of Chinese immigrants and their organizations are themes widely studied in existing literature but the link between them remains under-researched. This paper seeks to explore the role of Chinese ethnicity in Chinese immigrants’ self-organizing processes by empirically studying Chinese community organizations in South Australia. It finds that Chinese immigrants have deployed ethnic identities together with other social identities to call different organizations into being, which exerts an important influence on the emergence and performance of the five major types of Chinese community organizations active in South Australia. Moreover, the ways in which Chineseness is deployed have been heavily influenced by three factors within and beyond the community. These factors are the transformation of the local ethnic-Chinese community, changing socio-political contexts in Australia, and the rise of China. In short, the deployment of ethnic identities in Chinese immigrants’ organizing processes is instrumental, contextual, and strategic.
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Li, Junpeng. "Ethnic Identity in Tang China by Marc S. Abramson." Studies in Ethnicity and Nationalism 9, no. 1 (April 2009): 170–72. http://dx.doi.org/10.1111/j.1754-9469.2009.01037_3.x.
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Yang, Li. "Ethnic Tourism and Minority Identity: Lugu Lake, Yunnan, China." Asia Pacific Journal of Tourism Research 18, no. 7 (October 2013): 712–30. http://dx.doi.org/10.1080/10941665.2012.695289.
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Kirkland, Russell. "Ethnic Identity in Tang China - By Marc S. Abramson." Religious Studies Review 35, no. 2 (June 2009): 142. http://dx.doi.org/10.1111/j.1748-0922.2009.01351_1.x.
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Wallenböck, Ute. "Marginalisation at China's Multi-Ethnic Frontier: The Mongols of Henan Mongolian Autonomous County in Qinghai Province." Journal of Current Chinese Affairs 45, no. 2 (August 2016): 149–82. http://dx.doi.org/10.1177/186810261604500206.
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China consists of a mosaic of many territorial ethnic groups whose historic homelands have been incorporated into the modern Chinese state, a process by which the respective populations transformed from a “sovereign or semi-sovereign people” (Bulag 2002: 9) on China's periphery into “minority nationalities” ([Formula: see text], shaoshu minzu). In 1950 Mao Zedong initiated the “Ethnic Classification Project” whose effect has been the marginalisation of the minority nationalities. In this paper, I explore the marginalisation of the Mongol population of contemporary Henan Mongolian Autonomous County within the Huangnan Tibetan Autonomous Prefecture in southeastern Qinghai Province. By seeking to understand how Henan Mongols deal with their socio-political and demographic marginal status, the aim of this article is to shed light on how they utilise their marginal position, and how they centralise themselves as an independent party interacting with the civilising missions of China and Tibet.
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Bello, D. A. "Relieving Mongols of Their Pastoral Identity: Disaster Management on the Eighteenth-Century Qing China Steppe." Environmental History 19, no. 3 (May 30, 2014): 480–504. http://dx.doi.org/10.1093/envhis/emu034.
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Heberer, Thomas. "Ethnic Entrepreneurship and Ethnic Identity: A Case Study among the Liangshan Yi (Nuosu) in China." China Quarterly 182 (June 2005): 407–27. http://dx.doi.org/10.1017/s0305741005000251.
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In this article the connection between entrepreneurship and ethnic identity is examined. Two central arguments are put forward. First, market forces and private sector development are diminishing the influence of the clan on Nuosu-Yi entrepreneurs. Although the clan can fulfil important functions in the start-up of new ventures, it also tends to become a burden on successful enterprises. Concurrently, clan-transcending institutions are emerging. Secondly, entrepreneurs oscillate between their roles as bearers of tradition on the one hand and harbingers of modernity on the other. Furthermore I argue that the drawing of borders between Nuosu-Yi and Han entrepreneurs is a significant expression of ethnic identity. Identity is not just an individual process but also a collective one. Consequently the identity-giving impact of entrepreneurship can take place only in interaction with other groups (Han). Nuosu-Yi entrepreneurs develop ethnic consciousness as there exists a strong cultural nationalism among entrepreneurs as well as among other Yi. Their goal is a desire for respect within the Chinese nation state that could be obtained by means of entrepreneurship and economic development.
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Bayar, Nasan. "Nation-building, Ethnicity and Natural Resources." Inner Asia 16, no. 2 (December 10, 2014): 377–91. http://dx.doi.org/10.1163/22105018-12340024.
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The Mongolian economy has grown rapidly in recent years, thanks to a mining sector based on abundant resources like coal, copper, and gold. The mining boom has been stimulated by Mongolia’s energy-hungry southern neighbour China, which plays a significant role, not only through importing natural resources but also through capital investment in the growing economy. In recent decades some inland port towns, such as Chehee/Shiveehüree and Ganchmod/Gashuunsukhait have grown up along the border between the two countries. Scenes of trucks lining up at customs posts to transport Mongolian coal to China are common. The trade in natural resources clearly has significance not only for the economy but also for nation-building and ethnicity construction. This paper examines the role of ethnic Mongols from China in the economic cooperation between the two countries. It will focus on the story of an ethnic Mongolian trucker, formerly a herder in western Inner Mongolia, discussing the ways in which he has experienced interactions with Chinese and Mongolian nationals, as he identifies himself as a Chinese citizen and an ethnic Mongol.
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Bello, David A. "CULTIVATING TORGHUT MONGOLS IN A SEMI-ARID STEPPE." Journal of Chinese History 2, no. 2 (May 29, 2018): 355–72. http://dx.doi.org/10.1017/jch.2018.3.
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In 1782 acting Shaanxi Governor Bi Yuan 畢沅 (1730–97) submitted an exemplary memorial to the throne that concisely outlined the provincial administrative view of the proper order of relations between people, cultivars, livestock, climate, and water in northwestern China. He began with ostensibly human relations. His premise was that imperial official identity was ultimately formed through its connection to the food security of the general populace: “The root purpose of appointing officials is to prioritize the devotion of effort to civil affairs, and its main end is to put food sufficiency first.” Bi Yuan, like most of his contemporaries, unquestionably valued agriculture as the general and “main source” of food. By virtue of his posting to a China-proper province whose northern reaches lay along an ecotone with the Mongolian steppe, however, Bi Yuan was also distinctively aware of pastoralism as what he called the “second” source. While he made it clear that agriculture was certainly preferable, he was equally plain that human agency's range of choice was quite constrained in large parts of his jurisdiction, primarily by scarce water and cold climate. “Places in the northern provincial prefectures of Yan'an 延安 and Yulin 榆林, like Suide 綏德 and Fuzhou 鄜州, have land full of sand and gravel. Each is a high, cold frontier area where rainfall and ponds are scarce and inhibited, so that at harvest there is concern about shortfall.”
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Chen, Chun-Chu, Yao-Chin Wang, Yueh-Hsiu Lin, and Jingxian “Kelly” Jiang. "Segmenting Taiwanese tourists to China by ethnic identity and generation." Journal of Vacation Marketing 20, no. 2 (April 2014): 181–91. http://dx.doi.org/10.1177/1356766713507514.
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Park, Jeongwon Bourdais. "Ethnic Relations in Northeast China." European Journal of East Asian Studies 16, no. 1 (2017): 36–66. http://dx.doi.org/10.1163/15700615-01601001.
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This article discusses the dynamic changes in ethnic relations that have taken place in the Joseonjok (Chaoxianju) community comprising minority Koreans residing in and around Yanbian, an autonomous prefecture in northeastern China, and discusses the implications of those changes for the region. The main focus is on how the tension between China’s fluctuating ethnicity-related politics and this diaspora group’s continual struggle for a collective identity has been managed and internalised. Contrary to existing studies on the Joseonjok, the paper argues that the group has experienced de-ethnicisation, both as a top-down (government policy) and bottom-up (diaspora’s reaction) process, rather than ethnic revival. The puzzling question is how and why de-ethnicisation occurs despite the commonly accepted conditions of ethnonationalism and, more recently, with trans-nationalism, heavily influenced by their Korean motherlands. Based primarily on ethnographical research and using a multiculturalism approach, this paper argues that the recent policy failure in dealing with multiculturality in China, together with the changing geopolitics of the region, has accelerated the process of de-ethnicisation. Joseonjok society’s particular way of resisting political pressures and coping with ethnic tension in fact reflects a diaspora’s common struggle to achieve integration with mainstream society while ensuring recognition of its own distinctive characteristics.
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Kaup, Katherine Palmer. "Regionalism versus Ethnicnationalism in the People's Republic of China." China Quarterly 172 (December 2002): 863–84. http://dx.doi.org/10.1017/s0009443902000530.
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Although a number of scholars have examined differences among members of a single nationality in different localities within the People's Republic of China, none emphasizes the impact which formal territorial administrative divisions have on ethnic identity and consequently on state–ethnic interaction. China's largest minority nationality, the Zhuang, is divided by the Guangxi–Yunnan provincial boundary. The Zhuang on either side of the boundary have been governed by different provincial institutions. This territorial division has encouraged both a pronounced difference in ethnic identity and in official discourse on the Zhuang, and has encouraged regionalist sentiment over pan-Zhuang ethnicnationalism. This essay explores the origin and consequence of two major differences between Zhuang self-expression on either side of the provincial boundary and concludes that the central government has played regional and ethnic politics in Zhuang areas off against one another in a manner that limits both, while purportedly promoting each.
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Tao, Changjiang, Songshan (Sam) Huang, and Graham Brown. "The Impact of Festival Participation on Ethnic Identity: The Case of Yi Torch Festival." Event Management 24, no. 4 (May 8, 2020): 527–36. http://dx.doi.org/10.3727/152599519x15506259856156.
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This study examines the impact of ethnic festival participation on community members' ethnic identity. Applying the Multigroup Ethnic Identity Measure (MEIM) in a questionnaire survey administered to the Yi ethnic community members attending a Yi Torch Festival in Sichuan Province, China, the study identifies that the festival attendees' ethnic identity is reflected in two dimensions: ethnic identity commitment and ethnic identity exploration. Independent sample t tests show that there is no difference of ethnic identity commitment between the performers' group and the spectators' group in the festival; however, performers as active participants of the festival score much higher on ethnic identity exploration than spectators. Practical festival management implications are discussed. This study has the following contributions. First, it validated the dimensionality and measurement stability of MEIM, in the context of ethnic festivals. Second, this study extends the application of MEIM from the fields of anthropology and ethnology to festival studies. This is the first study applying MEIM in festival research. It demonstrates the applicability of the MEIM scale in studying ethnic festivals. Lastly, this study expanded the knowledge on the relationship between festival participation and ethnic identity. It evidenced through empirical analysis that active participation in ethnic festivals by ethnic community members can effectively contribute to the ethnic identity of the community members, especially on the exploration dimension of ethnic identity.
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Larionova, Anastasia V., Evgeniya Yu Liventsova, Aleksandra P. Fakhretdinova, and Tatiana A. Kostyukova. "International student migrants from Asian countries: features of their ethnic identity and acculturation strategies." Perspectives of Science and Education 48, no. 6 (December 31, 2020): 311–23. http://dx.doi.org/10.32744/pse.2020.6.24.
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Ethnic identity as the main type of social identity and a key component of ethnic self-consciousness is the main regulator of ethnic interaction between international students and the host society. The harmonious ethnic identity’s formation is associated with the choice of acculturation strategy and directly affects the health and self-realization of the student’s personality in the learning process. The purpose of this research is to study the features of the content of the Asian students’ ethnic identity in the process of their contact with the new culture, as well as to determine the interconnectedness between the international student migrants’ ethnic identity and their acculturation strategy. The study involved 173 international students from East and Central Asia studying at universities in Siberia (Russia). The research methods included a questionnaire (survey), the method of ethnic identity studying developed by J. Phinney, and the framework for measuring acculturation strategies by J. Berry. Features and differences of international student migrants’ acculturation from the Central Asia countries and China are revealed. Students from the Central Asia countries have a positive ethnic identity (Mn=40,89), and the most frequent acculturation strategy is separation (Mn=8,91). International students from China are characterized mostly by having marginalization (Mn=8,89) as their acculturation strategy. The results of the present study can indicate the value and semantic orientations’ transformation in the new conditions of life and settlement.
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Gladney, Dru C. "Muslim Tombs and Ethnic Folklore: Charters for Hui Identity." Journal of Asian Studies 46, no. 3 (August 1987): 495–532. http://dx.doi.org/10.2307/2056897.
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The Hui minority, the largest of ten Muslim nationalities in China, is distributed throughout every province and city and over 70 percent of all counties (Map 1; Diao 1967:169). This paper endeavors to shift discussion away from conventional considerations of whether the Hui are really “Muslim” or merely inheritors of a cultural tradition somewhat different from the Han majority. Instead, I propose to examine one important area of interest to Hui communities throughout China, namely the lore and events surrounding various tombs and shrines, which I categorize as historic, Sufi, and local. Historic tombs reflect concerns that put local Hui identity in an international perspective; Sufi tombs link the Hui in national networks and often divide them regionally; and local tombs evoke interests that are more communal, reflecting practical concerns and personal identities.
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WAN, Ming-Gang, Cheng-Hai GAO, Chao LV, and Ling HOU. "A Review of Ethnic Identity Researches in Recent Years in China." Advances in Psychological Science 20, no. 8 (June 7, 2013): 1152–58. http://dx.doi.org/10.3724/sp.j.1042.2012.01152.
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Tessler, Richard, Gail Gamache, and Gregory Adams. "Bi-Cultural Socialization and Ethnic Identity in Daughters Adopted from China." Journal of Social Distress and the Homeless 18, no. 3-4 (December 2009): 131–67. http://dx.doi.org/10.1179/105307809805365208.
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CHEN, SANPING, and VICTOR H. MAIR. "A “Black Cult” in Early Medieval China: Iranian-Zoroastrian Influence in the Northern Dynasties." Journal of the Royal Asiatic Society of Great Britain & Ireland 27, no. 2 (January 24, 2017): 201–24. http://dx.doi.org/10.1017/s1356186316000584.
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AbstractThrough an analysis of Chinese theophoric names - a genre that emerged in the early medieval period largely under heavy Iranian-Sogdian influence - we suggest that there was a contemporary ‘black worship’ or ‘black cult’ in northern China that has since vanished. The followers of this ‘black cult’ ranged from common people living in ethnically mixed frontier communities to the ruling echelons of the Northern Dynasties. By tapping into the fragmentary pre-Islamic Iranian-Sogdian data, we link this ‘black cult’ to the now nearly forgotten ancient Iranic worship of the Avestan family of heroes centered around Sāma. This religio-cultural exchange prompts an examination of the deliberate policy by the ethnic rulers of the Northern Dynasties to attract Central Asian immigrants for political reasons, a precursor to the Semu, the Mongols’ ‘assistant conquerors’ in the Yuan dynasty.
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Borjigin, Burensain. "Resource Depletion in China and its Implications for Mongolia." Inner Asia 16, no. 2 (December 10, 2014): 357–76. http://dx.doi.org/10.1163/22105018-12340023.
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China’s natural resources are concentrated in areas inhabited by ethnic minorities which constitute over 60 per cent of China’s territory. When world attention is drawn to China’s rapid economic development and its global energy strategy, people tend to forget how natural resources in the minority regions were extracted to fuel China’s development prior to its high growth era. In other words, who or what regions sustained China’s economy by providing energy and resources after the 1950s? We may also ask what has happened to these minority regions in China’s new energy strategy. Since these regions are frontier regions, what does China’s energy globalisation look like there? This paper studies the historical process of resource extraction in areas inhabited by the Mongols, focusing on the Daqing Oil Field and North China Oil Field. Through discussing how the depletion of oil in these traditional energy bases has led to China’s energy expansion into its northern neighbour of Mongolia, it aims to define the place and significance of Mongolia in China’s global energy strategy.
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Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China." Kulturní studia 2021, no. 1 (May 1, 2021): 85–104. http://dx.doi.org/10.7160/ks.2021.150105.
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Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their genealogical ties and involvement in Maori culture attempt to find it elsewhere. For many of those that have lost contact with their cultural and ethnic links gangs have replaced families and community and provides individuals with a sense of belonging and safety. The aim of this article is to demonstrate the role of gangs in Maori ethnic and cultural identity development. This paper demonstrates the impact of gang environment on individual identity development and provides evidence that cultural engagement initiatives can enhance Maori identities, which in turn could increase psychological and socio-economic wellbeing.
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Shi, Huiying, Qinglin Zhang, Peifeng Chen, and Fenghui Fan. "On psychology of ethnic identity and behavioral tendency of ethnic minority college students in Southwest China." Frontiers of Education in China 3, no. 2 (June 2008): 270–78. http://dx.doi.org/10.1007/s11516-008-0017-3.
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Sun, Chenhao, and Jisoo Ha. "National Identity Expressed in Chinese and Korean Clothing." Asian Culture and History 12, no. 1 (February 28, 2020): 17. http://dx.doi.org/10.5539/ach.v12n1p17.
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The purpose of the study is to observe historically national identity expressed in Chinese and Korean Clothing. The literature review and the case study both in China and South Korea were conducted at the same time. The outcomes from the studies are as follow: National identity has been reflected in clothing mainly via the adoption of ethnic elements and civic elements. Chinese and Korean visible-symbolized ethnic elements are from their traditional arts, costumes and lifestyles, invisible-spiritual ethnic elements mainly from religious philosophy. But the Korean wave, which is the modern ethnic invisible-spiritual element, is growing popular all over the world. Chinese and Korean visible-symbolized political elements refer to national or governmental sign, marks or national logo. The invisible-spiritual political elements contain the specific political atmosphere. Chinese are Socialism and anti-capitalism. Meanwhile Korean are Patriotism, Collectiveness, anti-communism and Military ideology. It provides a comprehensive and complete theoretical background for investigating how national identity has been shown in China and Korea’s past and current fashion. It is expected to promote the diversified development of both Chinese and Korean clothing design expression in the future.
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Harrell, Stevan. "Ethnicity, Local Interests, and the State: Yi Communities in Southwest China." Comparative Studies in Society and History 32, no. 3 (July 1990): 515–48. http://dx.doi.org/10.1017/s0010417500016613.
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People who are not members of the Han Chinese majority and who are officially classified as members of the Yi minzu (“ethnic group”) inhabit many villages within fifty kilometers of the industrial city of Panzhihua (formerly Dukou) at the southernmost point of Sichuan province. These people differ widely from each other in language and other cultural traits and in the nature of their relationship to their non-Yi neighbors. Of three Yi communities studied in the winter of 1988, one is isolated from and culturally distinct from the Han society of its neighbors, and its separate ethnic identity is taken by Yi and Han as a given. given. In another community, Yi and Han live totally intermixed and are culturally identical, and again the separate ethnic identity of the Yi and Han is accepted by all concerned. In the third community, the people classified as Yi are also culturally identical with the Han, though they live separately. Although they are classified as Yi, they do not admit that they belong to the Yi minzu; they insist instead that they are a separate group altogether—the shuitian zu or “rice-field people.” This paper attempts to explain why the nature of ethnic identity is so different in the three Yi communities.
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YANG, G. L., X. X. ZHANG, C. W. SHI, W. T. YANG, Y. L. JIANG, Z. T. WEI, C. F. WANG, and Q. ZHAO. "Seroprevalence and associated risk factors of Toxocara infection in Korean, Manchu, Mongol, and Han ethnic groups in northern China." Epidemiology and Infection 144, no. 14 (July 26, 2016): 3101–7. http://dx.doi.org/10.1017/s0950268816001631.
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SUMMARYToxocariasis is a very prevalent zoonotic disease worldwide. Recently, investigators have focused more on Toxocara spp. seroprevalence in humans. Information regarding Toxocara seroprevalence in people from different ethnic backgrounds in China is limited. For this study, blood samples were collected from a total of 802 Han, 520 Korean, 303 Manchu, and 217 Mongol subjects from Jilin and Shandong provinces. The overall Toxocara seroprevalence was 16·07% (14·21% Han, 20·58% Korean, 11·22% Manchu, 18·89% Mongol). Living in suburban or rural areas, having dogs at home, exposure to soil, and consumption of raw/undercooked meat were risk factors for Toxocara infection. Exposure to soil was identified as the major risk factor for Toxocara seropositivity in all of the tested ethnicities. To the best of our knowledge, this is the first report concerning Toxocara infection in Manchus and Mongols in China. The present study provided baseline data for effective prevention strategies of toxocariasis in northeast China and recommends improvements in personal hygiene standards to achieve this goal.
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Gelegpil, Chuluunbaatar, Khatanbold Oidov, and A. S. Zhelezniakov. "The philosophical and methodological issues of Mongolia’s civilization in the multi-polar world." Journal of Law and Administration 16, no. 1 (April 11, 2020): 3–13. http://dx.doi.org/10.24833/2073-8420-2020-1-54-3-13.
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Introduction. The article is devoted to the evaluation of topical ideas of Inner Asia civilization in the multi-polar world. Without doubt, in contemporary global world it is essential for each country to creatively explore ideas and scientific civilizational theories to define its place in modern global community. Today the Mongols actively explore these theories and doctrines which have linkage to Western origin, but the research deserves a creative approach and does not fit properly the national reality and specifics.Material and methods. To define the specific features of Mongolian civilization the authors study philosophical doctrines of existence in harmony, doctrine of duality, time, Buddism – all the ideas that influenced the Mongolian views on “nation” and “democracy”, historical lessons and geopolitics.Results. At present Mongolia has a tough choice in pursuing foreign policy. Three main world development centers- the USA, China and Russia- have emerged and the threat of a potential conflict between them have increased. It is apparent that this process in the future will strongly influence the present and further development of each region and country in the world. Thus the fundamental issues concerning the methodological approach in development philosophy as well as in civilizational philosophy appeared alongside the changes in world situation. The issue of national identity should not be excluded from the political agenda as well as historical and development issues from policy analysis.Discussion and Conclusions. Mongolia in respect to its geographical location belongs to the Asia-Pacific region. In the civilizational aspect Mongols are nomadic nation. These two factors are fundamental conditions for the shaping of national identity. In context of civilizational affinity and national identity Mongols are more close to the Central Asian space. In this area such regional organizations as the Shanghai Cooperation Organization and APEC operate. However, Mongolia is not a member of these organizations and cannot efficiently participate in big regional and world projects and programs having the status of observer. Hence the membership in these regional organizations and the significant economic growth are strategically important for Mongolia.
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Ponka, Tatyana I., Anastasia E. Shlentova, and Andrey A. Ivashkevich. "Ethnic and cultural issues of Uyghurs identity in Xinjiang region." RUDN Journal of World History 11, no. 1 (December 15, 2019): 34–43. http://dx.doi.org/10.22363/2312-8127-2019-11-1-34-43.
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The Uyghurs are a Turkic-Muslim minority in the People`s Republic of China (PRC), their native language belongs to a Turkic language family and is written on the basis of Arabic graphics, and regard themselves as culturally and ethnically close to Central Asian nations. This article deals with the issue of the Uyghur identity role in the case of the Xinjiang Uygur Autonomous Region (XUAR) in China and its manifestations in relation to Chinese policy in the region. In order to study this issue the article analyzes the Uyghurs` attitude towards the Han Chinese migrants and their reaction towards Mandarin tuition as well as the salience of Islam faith as a crucial identity marker.