西安伊斯兰教研究(下)

本文分析了关中穆斯林聚居区的形成、构成,以及在这个聚居区倡兴起来的经堂教育,形成的陕西学派,发生的穆斯林反清起义和起义失败对西安伊斯兰教历史发展的重大影响。最后则是对清末民国时期西安伊斯兰教的介绍,包括伊赫瓦尼在西安的传播,新老派别的纷争以及西安伊斯兰教的近代转型,等等。     

略谈我区民俗文化资源的开发和利用

宁夏是我国最大的回族聚居区,回族人口占全国回族总人数的1/5,号称“中国的穆斯林省”。宁夏回族在长期的历史发展中,不断吸收伊斯兰文化和汉文化等多种文化因素,形成了一整套本民族独特的风俗习惯。回族的宗教信仰、礼仪、饮食、服饰、居住、婚姻、节日、游艺、语言文字、工艺     

西北回族穆斯林的过去与未来

中国有10个民族17597370人信仰伊斯兰教。这10个民族除少部分散居全国各地外,基本上都在大西北,现有1400多万人,所以西北是中国穆斯林的主要聚居区。全国回族穆斯林有8602978人,在西北就有500多万人,他们在一千多年艰难,曲折的历程中,为了在中国大地上获得生存权,流血牺牲,艰苦奋斗,终于在中国共产党的民族政策的光辉照耀下,获得了新生。本文试就回族穆斯林的若干问题作一探讨。 一、西北回族穆斯林社会的形成问题 伊斯兰教在穆罕默德宣教后不久,中国大地上就有了穆斯林。但由于中外史籍缺乏翔实记载,诸说不一。我国一些经堂学者,根据先知“学问虽远在中国,亦当求之”的要求,认为先知在世时,即公元632年以前,已有穆斯林来到中国。此为伊斯兰教传入中国之始,唐贞观初年之说的史料可资依据。而我国史学家大多认为永徽二年(561年)八月乙丑大食国第三任哈里发奥斯曼遣使到长安朝见唐高宗李治。介绍大食国情一事,为伊斯兰教传入中国之     

唐宋时期穆斯林蕃坊考

唐宋时期是穆斯林来华的侨居时代，其聚居区称为蕃坊。本文对蕃坊的形成、组成形式、蕃长职掌及性质、活动等多方面进行论证；同时指出唐宋时期穆斯林蕃坊对后来的教坊制度、哈的司管理机构的影响     

伊斯兰教在西北的传播

伊斯兰教在西北的传播刘富祯西北地区，包括陕西、甘肃、宁夏、青海和新疆维吾尔族自治区，有回、东乡、保安、撒拉、维吾尔、哈萨克、乌孜别克、柯尔克孜、塔吉克、塔塔尔等民族信仰伊斯兰教，是中国穆斯林的主要聚居区。唐宋之际，伊斯兰教伴随着中亚穆斯林的丝路之旅东...     

循化伊斯兰教研究

本文概述了循化的历史和循化伊斯兰教的地位,探讨了伊斯兰教传入循化的时间,分析了循化撒拉族穆斯林聚居区的形成和独特的内部结构、有关制度、祖传手抄本<古兰经>等对这个聚居区形成的促进作用.介绍了清乾隆前在循化初建的清真寺,特别是古貌大体仍存的7座清真寺,介绍了循化伊斯兰教的教派(包括拱北)、教派斗争和穆斯林反清起义,最后介绍了民国时期的循化伊斯兰教和时循化伊斯兰教大家不熟知的几条汉文资料的存目.     

华夏大地上的回回民族

我国多民族大家庭中的回族,是一个人口较多、分布广泛的穆斯林民族。他们勤劳智慧,同其他穆斯林民族一起,在华夏大地播种和发展了伊斯兰文化,使之成为中华民族文化的重要组成部分,在开拓边疆地区和促进中外经济,文化交流以及继承和发扬中华民族的优秀文化方面,都作出了自己的重要贡献。 回族总人口为8602978人(1990年),在中国少数民族中,仅次于壮族和满族的人口。全国绝大多数的县、市都有分布,而在宁夏、甘肃、青海、新疆、河南、河北、山东、云南等省区,人数较多,有大小不等的聚居区。     

马科斯时期菲律宾的穆斯林问题

穆斯林分离主义运动是长期困扰菲律宾的民族问题,然而它又不仅仅是民族问题,因为民族矛盾都是一定社会经济环境的产物。西班牙入侵菲律宾之初,菲律宾北部和中部还处于“国家”形成的过程当中,而南部的社会发展水平则比较高,已经出现了像马京达瑙和苏禄这样的早期封建国家。由于直到西班牙殖民统治后期菲律宾南部穆斯林聚居区才被征服,因此该地区长期处于封闭状态,基本上被排斥在资本主义经济发展的范围之外,其社会经济发展在1 8世纪末、1 9世纪初反而开始落后于北、中部地区。2 0世纪初,菲律宾沦为美国的殖民地。美国的殖民政策虽然有别于西…     

从西北地区的清真寺和道堂经济看伊斯兰教教派与门宦的组织模式

本文在对西北回族聚居区的清真寺和道堂经济进行实证研究的基础上,分析伊斯兰教内部教派与门宦的组织模式及穆斯林民间社会的经济整合机制.历史上在民族、宗教上层(包括政治、经济、宗教、知识各界精英)的大力支持下,西北地区的各大清真寺和道堂都拥有包括土地、房屋在内的雄厚的"瓦克夫"(宗教寺产)以维持清真寺的各项开支,并开展相应的公益事业.1949年以后由于国家政治制度的改造及社会领域的科层化发展,当前西北地区的各大清真寺和道堂举办宗教活动和建筑维修等各项开支主要依靠在市场经济中崛起的民族工商业者的支持和广大信教群众的自愿奉献.由于西部社会工业化、城市化总体发展水平较低,穆斯林经济收入有限,一部分穆斯林尚未摆脱贫困,加之政治精英、知识精英的缺位,导致当代西部回族聚居区的清真寺经济和道堂经济总体水平较低、经济基础薄弱、依赖性强,普遍缺乏开展社会慈善福利事业的能力.     

穆斯林建设北京牛街基金会成立

一九八四年十一月六日,穆斯林建设北京牛街基金会在北京成立。北京牛街是中国穆斯林著名的聚居区,居住着穆斯林一万多人。那里有历史悠久的牛街礼拜寺,有中国伊斯兰教协会和中国伊斯兰教经学院,还有回民医院、回民中学、回民小学、回民幼儿园,仅一九八三年,就曾有五十六个国家的伊斯兰代表团访问过这里。牛街被人们誉为“首都少数民族和宗教的窗口”。但是,由于历史原因,牛街地区的市容环境和居住条件还比较落后,经济文化事业还不够发达。为了逐步把牛街建设成为现代化的具有中国穆斯林特色的民族街道,决定成立穆斯林建设北京牛街基金会。这个组     

Failure of Muslim Leadership in America From the Perspective of First-Generation Muslim Americans: A Phenomenological Study

While leadership is a foundational component of guidance in most societies, Muslim children born in America to immigrant parents lack such guidance. A qualitative case study was recently conducted with six first-generation Muslim American college students and professionals. The purpose of this study was six-fold: to examine the concept of leadership in Muslim communities in America, to observe perceptions of Muslim leadership in mosques and community centers, to examine the practice and beliefs of Muslims in America, to view the social interaction of Muslim Americans within their community, to view the mentorship and leadership aspects of Muslim Americans in their community and to inspect marital and cultural aspects within those societies. Findings reveal four themes that show that Muslim Americans are subject to role confusion as they go through adolescence and need a leadership role model to assist them through this stage.     

回族与其他一些西北穆斯林民族文字形成史初探——从回回字到“小经”文字

现代中国穆斯林少数民族以阿拉伯 -波斯字母拼写自己语言的现象 ,有其形成的过程。以唐元以后入华西域人后裔为主体形成的回回民族中 ,有相当部分其祖先的母语为波斯语。波斯文为蒙元帝国的官方文字之一 ,时称回回字。元、明、清三朝均设有官办教授波斯语的专门机构 ;而随着同汉族的多方接触 ,汉语逐渐成为以回族为主的甘宁青一带穆斯林少数民族的交际语 ;同时在伊斯兰文化背景的影响下 ,回族学者创造了用阿拉伯 -波斯字母来拼写自己的新母语———汉语的方法 ,主要用作解经 ,兼用于日常 ,形成了现在称为“小经”的文字。而其他一些操突厥语的西北民族 ,如维吾尔、哈萨克等族 ,在伊斯兰化的过程中仍然保存了自己的母语 ;受其影响的穆斯林民族如东乡族 ,则在保存自己母语的同时 ,在回族“小经”的影响下 ,创造出东乡“小经”。     

Waqf in Historical Perspective: Online fatāwā and Contemporary Discourses by Muslim Scholars

Since the beginnings of Islam, awqāf or religious endowments have been the medium through which various public services (i.e. schools, hospitals, and mosques) have been provided to communities. Historically, endowments were both insulated from state authority and an emanation of imperial and/or state power. Modern day Muslim scholars have taken a renewed interest in waqf, particularly as Muslim societies look to revive those indigenous institutions which promote cultural sustainability. This paper examines perceptions of the role of waqf in Muslim society as evidenced in current online fatāwā and writings by Muslim scholars. These sources are drawn from English-medium, Muslim web organizations and sites which have particular appeal among Muslims living in the West. This literature propagates a historical narrative of waqf which highlights the institution's moral significance, civic identity, and economic efficiency, and plays down its pre-nineteenth-century links to state power and its potential inefficiency. According to modern day scholars, endowments, with the proper legal framework in place, can promote civil society and sustainability. In a bid to examine these issues, the paper analyzes how online sources address the historical development of waqf and legal mechanisms shaping the regulation of endowments.     

"回回"名源辨

"回回"作为族名始见于<黑鞑事略>,而不是<梦溪笔谈>,是出自回纥或回鹘在汉语中的音转.开始主要流行于中国南方,含义比较复杂.宋元之际,渐用作对各族穆斯林的他称.当各族穆斯林融合为一个新的民族共同体之后,回回即成为该民族的族名.     

Muslim Women in America: Challenges and Politics of Diversity Within American Muslim Community

This paper will examine the complexities of the struggles faced by young Muslim women within the American Muslim community. Data are part of a study aimed at understanding the ways in which the gendered religious identities of Muslim women are constructed in the United States. This work seeks to address the dearth of research on the lives of Muslim women, and to identify and enhance an understanding of the issues and challenges they face during the process. Participants include 15 women, 18–22 years old, who graduated from an Islamic school in the mid-Atlantic region of America (ISA). Two phenomenological interviews were conducted with each participant. Data were analyzed using critical discourse and content analysis techniques. Findings point towards conflicts within, including those related to the rich racial and ethnic diversity in the community, and to the patriarchal norms that still prevail. Some of these norms along with the perceptions and experiences of American Muslim women guiding their lives will be shared, and will be located within a larger discussion on how the obstacles towards their contribution to this diverse social setting can be dealt with.     

Cultural Explanations of Patriarchy,Race, and Everyday Lives: Marginalizing and “Othering” Muslim Women in Canada

The image of the “oppressed” Muslim woman is one that has become deeply entrenched in Canadian society. It is fuelled not only by the over decade-long “War on Terror”, but also by the increasing use of cultural explanations of patriarchy, which posit gender inequalities in Muslim communities as simply being a result of Muslim cultures and religion. While scholars have cited the problems of such an approach, the impact of these representations on Muslim women’s everyday lives and their access to important social institutions has not been extensively studied. In a bid to fill this gap, this study draws on 56 in-depth interviews with Canadian Muslim women to illustrate how misperceptions of Muslim women as oppressed and passive victims of their culture and communities works to marginalize and increasingly “other” them in mainstream Canadian society.     

Marital Assimilation between the Muslim Hui and the Han Majority in Contemporary Chinese Cities in the People's Republic of China

This study discusses the marital assimilation of the ethnic Hui, the biggest Muslim minority group in China, with the Han majority in contemporary Chinese cities, using the 1% sample data of the 1990 Chinese Census. Unlike previous research which focus on demographical, social, and cultural characteristics of ethnic minority individuals on their marital choices, this study provides a community-level analysis scrutinizing local marriage market conditions on ethnic intermarriage rate in different geographical locations. Evidently, the Hui–Han intermarriage rate in different city units varies greatly, as high as over 80% while as low as less than 30%. Furthermore, the great variation in Hui–Han intermarriage rate has been found to be highly related to three aspects of local ethnically related structures, which are ethnic demographic compositions, ethnic stratification, and interethnic contact structure. This study adds to the understanding of the integration process of Muslim minorities in a host society of a different religion.     

波斯伊斯兰文明对中国伊斯兰文明的贡献及其深远影响

波斯伊斯兰文明和阿拉伯伊斯兰文明一样,与中国伊斯兰文明的历史有着千丝万缕的关系。时至今日主要信奉逊尼派的中国穆斯林社会中,仍然可以发现许多伊朗什叶派的痕迹。波斯籍的传教士、波斯语的伊斯兰宗教经籍,对于中国穆斯林恪守宗教信仰、保存民族文化,起到了相当重要的作用。以波斯—阿拉伯伊斯兰文明为内核的中国伊斯兰文明,对中国穆斯林的未来发展走向,必将继续起着深远的影响。     

Humor and Identity on Twitter: #muslimcandyheartrejects as a Digital Space for Identity Construction

Through examining the hashtag #muslimcandyheartrejects, a one-time, short-term, joke hashtag used on Twitter among a group of Muslim tweeters in 2012, we argue that members of Muslim digital diaspora communities use social media to construct and reinforce a Muslim diaspora identity. The architecture of Twitter provides the structure for these engagements, while humor serves meaning-making, cohesion building, and tension-relief functions within the conversation. The conversation itself combines a variety of topics to both describe Muslim identity in diaspora and to critique both Muslim community practices and conditions for Muslims in non-Muslim countries.     

都市外来回族穆斯林社会网络的建构——以桂林市为例

社会网络是社会学研究中的一个重要分支领域。自20世纪90年代中期以来,中国学者开始运用社会网络的理论和方法分析城市中流动人口的问题。在多元异质文化的都市社会,外来回族穆斯林通过各种方式建构自己独特的社会网络。本文以桂林市外来回族穆斯林为研究对象,对其语言、饮食等体现其族群边界的最为突出的符号和宗教活动进行分析,提出了其社会网络建构的特点和所具有的现实意义。