Relevant bibliographies by topics / Uighur (Turkic people) – Ethnic identity

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Conference papers

Academic literature on the topic 'Uighur (Turkic people) – Ethnic identity'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 January 2023

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Journal articles on the topic "Uighur (Turkic people) – Ethnic identity"

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Tkachev, A. A. "Early Medieval Kyrgyz burial from the Upper Irtysh region." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 74–87. http://dx.doi.org/10.20874/2071-0437-2021-55-4-6.

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In Central Asia in the second half of the 1st millennium A.D., there were development and rapid change of large polyethnic state formations of allied congeneric groups of the Turkic people, Uigurs, Kyrgyz, Kimaks, and Kipchaks. The material goods of most of the tribal unions are unidentified and cannot be associated with the names of specific ethnic groups known from the written sources. Continuance and cultural affinity of the succes-sive nomadic communities are based upon identity of the subsistence systems in similar natural and climatic con-ditions. The Kyrgyz (Khakass) Khaganate, which emerged in the Upper Yenisei region, was one of the Early Me-dieval states. In the second half of the 9th century, the authority of the Kyrgyz khagans spread onto the vast terri-tories of Central Asia. The main culture-forming attribute of the Kyrgyz ethnos is cremation burials. The study of the cremation burials found beyond the ancestral homeland of the Kyrgyz allows tracing the intertribal contacts and directions of military campaigns of the Kyrgyz during the period of their “greatpowerness”. In this paper, mate-rials of the burial mound of Menovnoe VIII, situated in the territory of the Upper Irtysh 2.1 km south-east from the village of Menovnoe, Tavrichesky district, East-Kazakhstan Region, are analysed. Under the mound of the kurgan, there was a fence with an outbuilding. The central grave contained a cremation burial, and the outbuilding — an adolescent burial and a sacrificial pit with a horse carcass split into halves. The grave goods are represented by a bronze waistbelt clasp and a fragment of an iron object. Alongside the horse, there was a quiver with three arrow-heads and a rasp-file, as well as part of a bridle (a snaffle bit fixed to a wooden cheekpiece and a bronze buckle tip). The specifics of the burial rite and analysis of the material obtained during the study of the funeral complex allows attribution of the Menovnoe-VIII kurgan 8 graves to representatives of the Kyrgyz-Khakass antiquities, who were in contact with the rulers of the Kimak Khaganate during the second half of the 8th — 10th century.
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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.
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Gushchin, Nikita I., and Mikhail A. Aleksandrov. "ETHNICITY AS A DYNAMIC CHARACTERISTIC OF CHUVASH IDENTITY." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2021): 38–43. http://dx.doi.org/10.47026/1810-1909-2021-4-38-43.

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Modern processes of the evolution of ethnic identification of different nations require a constant search for new approaches to the explanation of emerging phenomena. The primordialist approach to the study of ethnicity, which is classical in Russian sociology, cannot explain many of the processes occurring within ethnic groups. One such group is the Chuvash people, whose ethnic identification has undergone significant changes since the late nineteenth century, associated with changes in writing, urbanization, and the emergence of their own political institutions. It is a constructivist approach to the study of ethnicity, which emphasizes the consideration of the dynamics of ethnic processes and their historical evolution, is appropriate which will help to explain this changes. The Chuvash people in this case represent a unique object for study. As the largest predominantly orthodox Turkic ethnic group, it differs greatly from its neighbors. The study of the ethnic identification of the Chuvash people from the perspective of the constructivist approach to ethnicity should be given closer attention, in order to solve the problems faced by the scientific community.
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Tobin, David. "A “Struggle of Life or Death”: Han and Uyghur Insecurities on China's North-West Frontier." China Quarterly 242 (July 9, 2019): 301–23. http://dx.doi.org/10.1017/s030574101900078x.

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AbstractIn July 2009, nearly 200 people were killed in ethnically targeted mass violence between Turkic-speaking Muslim Uyghurs and Han Chinese in Urumqi, overshadowing the 60th anniversary of the founding of the People's Republic of China (PRC). How have ethnic relations between Han and Uyghurs descended into mass violence among ordinary people? This paper argues that the party-state exacerbates ethnic tensions between Han and Uyghurs through ethnocentric security narratives. These narratives frame China's identity as being under threat from Turkic enemies within who are supported by Islamic terrorists and Western “enemies of China” from outside. Discourse analysis of official texts, participant-observation of security practices, and interviews with Han and Uyghurs reveal the interplay between official identity discourses and everyday security practices before, during and after the violence. Since July 2009, one official solution to ethnic violence has been the construction of a shared multi-ethnic identity, officially described as a “zero-sum political struggle of life or death.” However, Han-centric conceptualizations of ethnic unity promote Han chauvinism and portray the Uyghur as a security threat. The party-state thus creates hierarchical ethnic relations that exacerbate both Han and Uyghur insecurities and contribute to spirals of violence. China's extra-judicial internment camps in Xinjiang are the logical conclusions of the ethnocentric insecurity cycles analysed in this article.
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Kensary, Koyse K. "Contemporary migration processes as a “linguistic war” factor on a new development stage of the Russian Federation." Yugra State University Bulletin 11, no. 1 (December 15, 2015): 125–34. http://dx.doi.org/10.17816/byusu2015111125-134.

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The population migration is not only a simple mechanic movement of people but also a complex socio-psychological process affecting behavior and communication regularities of people, their function, caused by an integration of individuals in social groups, as well as psychological peculiarities of social psychology of the peoples. During the period of new independent states development one may observe the ethnic self-consciousness growth of the Turkic peoples, the understanding of their own identity, the value orientations formation.
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Crowe, David M. "The Kazaks and Kazakstan: The Struggle for Ethnic Identity and Nationhood." Nationalities Papers 26, no. 3 (September 1998): 395–419. http://dx.doi.org/10.1080/00905999808408574.

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In a recent article in Ulitsa, Moscow journalist Denis Dragunsky asked whether Russia was an Asian or a European country. Much the same question could be asked about Kazakstan (the land of the Kazaks), particularly given its long historical ties with Russia. And it is not an easy question to answer. While Kazakstan's history is a blend of Mongol, Turkic, Islamic, and Russian heritages, there are Cossacks and Russians both in and outside of Kazakstan who feel that parts of Kazakstan belong historically to Russia. While such claims have been long and vocal, the Kazak response has been forcibly silent during most of this century. However, with the emergence of Kazakstan as not only an independent country, but a potentially powerful regional player, Kazaks have begun to reclaim their history from the Russians. And with questions about how to construct a nation come queries about ethnicity and history. What is a Kazak? Given that the Russians referred to them as the Kirgiz during most of the period that they dominated the Kazaks, and thus robbed the Kazaks of their most basic linguistic identification term, there is much to be explored and reclaimed before this people and nation can truly define itself in the context of its rich history.
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Nikitina, Erbina V., and Vitaliy P. Stanyal. "Chuvash Religion and Its Influence on the Ethnic Mentality." Study of Religion, no. 2 (2019): 36–46. http://dx.doi.org/10.22250/2072-8662.2019.2.36-46.

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The article describes the main thesis of the teaching of the Chuvash ethnic religion Sardash, which is based on the key principles of Zoroastrianism; highlights some of its history and research issues; analyzes the current state of the traditional faith and its importance in the life of the people. An attempt was also made to reveal the role of the religious factor in ethnic identification and the formation of the ethnic mentality of the Chuvash people from the historical and socio-cultural perspective. The problem is considered in three aspects: 1) the interaction of traditional religious belief of the Chuvashes with Orthodox Christianity; 2) the influence of Islam (the religion of the related Turkic peoples – Tatars and Bashkirs) on the mentality of the Chuvashes; 3) the functioning of the Chuvash ethnic religion Sardash in modern conditions. The authors conclude that ethnic religion, which is preserved in the daily life of the Chuvashes in the form of «teaching of ancestors», as well as in prayers, mythology and folklore, forms the basis of centuries-old ethnic mentality, expressing spiritual values, behavioral principles and life aspirations of people. Ethnic religion contains the psychological roots of the Chuvash mentality, the phenomenon of the Chuvash inflexibility and the Chuvash character. Traditional faith has a profound impact on the lifestyle and behavior of many modern Chuvashes, determines their worldview and ethnic identity. The adherence of the Chuvash people to the «teaching of ancestors» is explained by the need to survive in difficult geopolitical and demographic conditions, the desire to preserve the lifestyles and social arrangements that have been established for centuries, and the aspiration to communal and economic well-being. In modern conditions, the rites of the Chuvash ethnic religion can be a significant factor in the development of ethnic tourism in the Chuvash Republic.
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Kharatyan, Hranush S. "Identification and Self-Identification Terms of Udi-Christians Based on Materials of Armenian and Udi Written Sources." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 116. http://dx.doi.org/10.31857/s086919080016492-8.

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After the abolition of the second kingdom of Caucasian Albania, accompanied by the process of Islamization of its peoples, the remaining Christian Albanians, who retained their Albanian identity until the 18th century, were concentrated on the territory of the historical regions of Shaki and Kabala. Created in the 7th century, the myth about the Apostle Yeghishe contributed to the “nationalization” of Christianity in the Shaki–Kabala region in Albania. In parallel with islamization and the loss of a common Albanian identity, among the islamized Caucasian-speaking groups of Albanians, processes of the formation of a narrow ethnic “me”, “we”, and a significant number of various names close to ethnonyms gradually emerged. The Christian-Albanian identity of the Christian part of the population was concentrated among the worshipers of the Apostle Yeghishe Albanian Christianity up to the 18th century. The most visible group with the Albanian identity were the Udins. During the 18th century most of them were forcibly islamized and assimilated. Among the remaining Christian Udins, the cultural and political importance of the “Albanian national-religious dissidence” disappeared, and new processes of self-determination emerged, leading to multi-level group ethno-religious loyalties. Religious commonality with the Armenian Church and the Armenian people was reflected in the common Udi word գshton and the literary Armenian word lusavorchakan. Ethnonymic designations “uti/udi”, “Udin-speaking tribe”, “Udin-speaking nation” reflected their own narrow ethnic belonging. In the Udi language, there is no word that marks ethnicity – the equivalent of the words “people”, “nation”, they are replaced by words xalq, milleti borrowed from the Turkic language.
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Aitimov, М., and G. Karimova. "NATIONAL AND CIVIL VIEWS IN AITYS OF POETS - A TRADITIONAL SPHERE OF THE HISTORY OF KAZAKH LITERATURE." BULLETIN Series of Philological Sciences 75, no. 1 (April 12, 2021): 187–93. http://dx.doi.org/10.51889/2021-1.1728-7804.31.

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The article analyzes the traditional essence of modern poetry - the proud glorification of the Kazakh clan, national history, as well as the fact that national pride is a sacred feeling passed from generation to generation. It is also worth to note that the works of the poets of the ancient Turkic kaganates, indigenous peoples, which are presented to sacred generations in the form of embroidered genres, are a powerful tool of our spiritual culture. We see that representatives of modern poetry continue to sing critical poems of modern poets in the development of their views on the national interests of the Kazakh people. The article also shows that modern poetry, combining the traditions of oral and written poetry, continues to elevate the national and ethnic identity of our people in the space of civilization. It is said in detail that this is a moral indicator of our spiritual values, which, with their innovative pace, artistic beauty, lead our people and other peoples on the path of good.
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Koroleva, E. V. "Ethnic self-identification of Altay-kizhi in the context of oral historical legends." Languages and Folklore of Indigenous Peoples of Siberia, no. 37 (2019): 53–61. http://dx.doi.org/10.25205/2312-6337-2019-1-53-61.

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The article is devoted to the analysis of ethno-marking and integration plots of Altai historical legends. The author characterizes the historical circumstances of the formation of the corpus of Altai historical legends, attempts to systematize the stories on the content and highlights the signs of ethnic identity for Altai-kizhi on the basis of folklore texts: language, lifestyle, type of management, clothing, hairstyle. A debatable question about ethnic borders of Altai-kizhi and relations with local sub-ethnic groups is presented. The author insists on the incompleteness of the integrative pro- cesses taking place in the territory of the Altai Mountains in the post-Oirot period, which currently lead to the inclusion of various small ethnic and sub-ethnic turkic-speaking groups in the Altay-kizhi people. The importance of knowledge of specific folklore subjects, and not only the Altai language for ethnic identification is emphasized. Historical legends are presented as a marker of ethnic boundaries in a multi-ethnic population. The mechanisms of formation of traditional ethical prohibitions and their significance for the definition of their "own" and "others" are described. The stages of integration of migrants into the structure of exogamous genera of Altay-kizhi are described in detail on the example of the texts of legends. The author illustrates the process of population recovery through incorporation and natural growth and describes the cultural attitudes that allow to preserve ethnic identity after depopulation and civil war. Question of bilingual existence of Altai folklore texts is considered. The relevance of historical legends in the modern community is noted. Thus, folklore texts could be considered not only as examples of folk literature, but also as a source of ethnic history.
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Dissertations / Theses on the topic "Uighur (Turkic people) – Ethnic identity"

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Fung, Winston Wai King. "Uighur's identity and sense of belonging, can soft power play a role?" HKBU Institutional Repository, 2014. https://repository.hkbu.edu.hk/etd_oa/32.

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This study seeks to ascertain whether Chinese soft power can shape or sway the sense of belonging and identity of Uighurs within the Chinese state. The methodology used for this study will involve surveys and interviews, employing the two primary quantitative and qualitative methods. The findings from this study suggest that Chinese soft power, in the form of education in a controlled environment, does have this ability to sway Uighur to identify with the Chinese state. However, gauging the views of the wider educated Uighur community, indicates that the effectiveness of Chinese soft power is constrained by multiple social, political and economic issues. Based on the analysis of these findings, there appears to be three potential solutions: (i) create a multi-ethnic culture, (ii) incorporate civic nationalism as a component of PRC citizenship and (iii) to reformulate soft power into the form of shared goals that would require cooperation between Uighur and Hans to accomplish.
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McMurray, James. "The ethnic as ethic : education choices amongst the Uyghur of Xinjiang." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/68637/.

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This thesis is about education in Xinjiang, the choices available to students and parents, and the factors taken into account when making these choices. The subject of language tuition and use has increasingly assumed a central position in the resentment felt by much of the Uyghur population of Xinjiang towards the Chinese government and the Han population. The long-term, policy-driven increase in the use of Mandarin in schools in Xinjiang has accelerated in the last decade as those which have previously used the Uyghur language for the majority of teaching have steadily been converted into bilingual institutions. This change has significantly reduced the linguistic options for Uyghur parents, as ‘bilingual' schools are substantively similar to Chinese-language schools. Mandarin, as the primary language of government and trade in China, is widely recognised by Uyghur parents and students as essential to career success in contemporary Xinjiang and the Uyghur language is not existentially threatened. Nonetheless, this change is lamented by many, even those who chose bilingual or Chinese-language education for their own children. This ethnographic work, largely set in the regional capital of Urumqi, explores the disparity between materially self-interested choices and this sentiment. Contextualising the subject of education against the background of the Uyghur people's general interaction with the Chinese people and state, the thesis contends that there is a communally-maintained avoidance of all influences perceived to be Chinese, and that this avoidance is best understood in ethical terms. Utilising the work of Alasdair Macintyre (1981), it argues that the maintenance of difference from the Han, in the context of a narrative understanding of history which represents all Chinese influence as destructive or dangerous, has come to be understood amongst the Uyghur as virtuous in itself. With evidence drawn from 18 months of fieldwork in Xinjiang and interviews with parents, students and educators, it examines how attempts to maintain this virtue play out against other values and concerns in the choices they make about schooling.
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Chen, Yangbin. "Uyghur students in a Chinese boarding school social recapitalization as a response to ethnic integration /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B3679806X.

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McKinney, Evan W. "China's Muslims separatism and prospects for ethnic peace." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Sep%5FMcKinney.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, September 2006.
Thesis Advisor(s): Alice Lyman Miller, Tuong Vu. "September 2006." Includes bibliographical references (p. 73-78). Also available in print.
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Yang, Fan. "Governing China's border regions : the impact of ethnic minority policy on ethnic Uighurs and Koreans." HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1232.

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Chen, Yangbin, and 陳暘斌. "Uyghur students in a Chinese boarding school: social recapitalization as a response to ethnic integration." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B3679806X.

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Meyer, Patrik Kristof. "Governing Muslim minorities as security treats : the case of the Uyghurs and the concept of a new Chinese nation." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610840.

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"族群、宗教与认同的重建: 广州一个维吾尔移民社群的研究." Thesis, 2009. http://library.cuhk.edu.hk/record=b6074795.

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I argue that there are three decisive elements in the Uyghur migrants' construction of their ethnicity, namely one theme, two discourses, and three binary relationships. One theme refers to the unity and stability of the Chinese nation, which is not only the aim of the goverment to promote national belonging, it also creates the category of "Xinjiang People". Two discourses refer to the state discourse and the discourse of the marginal Uyghur migrants. The former emphasizes the importance of national unity and the latter focuses on Uyghurs' interest. These discourses are the tactics of negotiation between the state and the Uyghur migrants. Three binary relationships refer to the relationships between the Uyghur migrants and the state, the Uyghur migrants and the Han, and the Uyghur migrants and the other Muslim groups. Among these, the relationship between the Uyghur migrants and the state is cucial, as it influences the other two relationships.
This thesis examines how the Uyghur migrants in Guangzhou construct their ethnicity. I deconstruct the voice behind the state discourse, and analyze three binary relationships between the Uyghur migrants and the state, between the Uyghur migrants and the Han, and between the Uyghur migrants and the other Muslim groups in the context of globalization.
黄云.
Sumitted: "2008年10月"
Sumitted: "2008 nian 10 yue"
Source: Dissertation Abstracts International, Volume: 70-09, Section: A, page: .
Thesis (doctoral)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (p. 236-244).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Huang Yun.
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Lee, Joy R. "The Islamic Republic of eastern Turkestan and the formation of modern Uyghur identity in Xinjiang /." 2006. http://handle.dtic.mil/100.2/ADA455923.

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Books on the topic "Uighur (Turkic people) – Ethnic identity"

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Ke guan wen hua, zhu guan ren tong yu min zu yi shi: Lai zi Hunan Weiwuer zu de diao cha yu fen xi = Keguan wenhua, zhuguan rentong yu minzu yishi : laizi Hunan Weiwuerzu de diaocha yu fenxi. Beijing: Zhong yang min zu da xue chu ban she, 2011.

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Hunan Weiwuer zu de she hui bian qian yu wen hua tiao shi. Guangzhou: Shi jie tu shu chu ban gong si, 2014.

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Liu, Zhixiao. Uighur tarikhi: Birinchi qisim. Beijing: Millătlăr năshriyati, 1988.

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United States. Congressional-Executive Commission on China. Ethnic minorities in China: Tibetans and Uighurs : roundtable before the Congressional-Executive Commission on China, One Hundred Seventh Congress, second session, June 10, 2002. Washington, D.C: U.S. G.P.O., 2002.

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Wugusi he Huihu yan jiu. Beijing Shi: Min zu chu ban she, 2010.

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"Weiwu'er zu jian shi" xiu ding ben bian xie zu, ed. Weiwu'er zu jian shi: Weiwu'erzujianshi. Beijing Shi: Min zu chu ban she, 2009.

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Hui zu gong zuo di hui gu yu qi wang. Kunming Shi: Yunnan min zu chu ban she, 1985.

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Violent Separatism in Xinjiang: A Critical Assessment. Washington, DC: East-West Center Washington, 2004.

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Lou, Wanghao. Weiwu'er zu feng qing lu. Chengdu: Sichuan min zu chu ban she, 1998.

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Friederich, Michael. Ostturkestan?, Xinjiang?, Uyghurestan? Köln: Bundesinstitut für Ostwissenschaftliche und Internationale Studien, 1995.

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Conference papers on the topic "Uighur (Turkic people) – Ethnic identity"

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Lacey, Jonathan. "REFLECTING ON THE GÜLEN MOVEMENT’S INTERFAITH DIALOGUE WORK THROUGH THE ACTIVITIES OF NITECA, A GÜLEN-INSPIRED SOCIETY BASED IN NORTHERN IRELAND." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tnji8887.

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Until the peace agreement of 1998 the Catholics and Protestants of Northern Ireland were pe- dantically focused on what separates these two identities. Following the end of the decades- long ‘civil war’, reconciliation has led to increased migration to the region, which now hosts more than 20,000 people from ethnic minority backgrounds. This means that there are now more than just two identity communities in Northern Ireland. This paper focuses on an unlikely actor in this peace-building endeavour, a Turkic religio- cultural organisation, the Northern Ireland–Tolerance, Educational and Cultural Association (NI-TECA), inspired by the Turkish Islamic scholar Fethullah Gülen. The paper relies on ethnographic work and qualitative interviews conducted with members of NI–TECA, and draws on the writings of Fethullah Gülen and others to explain the organisation’s principles and policies as implemented by NI–TECA. The paper also reflects on the global influence of Fethullah Gülen’s ideas, of which the existence and work of NI–TECA is an illustration.
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