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Maja Veselič Prostor kraj čas 11 Maja Veselič DOBRI MUSLIMANI, MODERNI DRŽAVLJANI Islamski preporod med Huiji na severozahodu Kitajske PROSTOR, KRAJ, ČAS PROSTOR, KRAJ, ČAS 11 DOBRI MUSLIMANI, MODERNI DRŽAVLJANI ISLAMSKI PREPOROD MED HUIJI NA SEVEROZAHODU KITAJSKE Maja Veselič Uredila: Nataša Gregorič Bon, Žiga Kokalj Fotograf: Maja Veselič Lektorica: Tina Petrovič Izdajatelj: Inštitut za antropološke in prostorske študije ZRC SAZU Za izdajatelja: Ivan Šprajc Založnik: Založba ZRC Za založnika: Oto Luthar Oblikovalka: Mojca Repič Veber Recenzenti: Helena Motoh, Rajko Muršič, Luka Culiberg To je prva e-izdaja, vsebina je enaka kot v istočasno objavljeni tiskani knjigi (ISBN 978-961-254-883-4). Izid knjige je podprla Agencija za raziskovalno dejavnost Republike Slovenije (ARRS) v razpisu za znanstvene monografije 2015. CIP - Kataložni zapis o publikaciji Narodna in univerzitetna knjižnica, Ljubljana 28:316.422(510)(0.034.2) 323.15(510)(0.034.2) 316.74:28(510)(0.034.2) VESELIČ, Maja Dobri muslimani, moderni državljani [Elektronski vir] : islamski preporod med Huiji na severozahodu Kitajske / [besedilo, fotografije] Maja Veselič. - 1. e-izd. - El. knjiga. - Ljubljana : Založba ZRC, 2016. - (Prostor, kraj, čas, ISSN 2335-4208 ; 11) Način dostopa (URL): http://zalozba.zrc-sazu.si/p/P11 ISBN 978-961-254-884-1 (pdf) 283884800 Vse pravice pridržane. Noben del te izdaje ne sme biti reproduciran, shranjen ali prepisan v kateri koli obliki oz. na kateri koli način, bodisi elektronsko, mehansko, s fotokopiranjem, snemanjem ali kako drugače, brez predhodnega pisnega dovoljenja lastnikov avtorskih pravic. © 2016, avtor, Založba ZRC, ZRC SAZU. PROSTOR, KRAJ, ČAS 11 DOBRI MUSLIMANI, MODERNI DRŽAVLJANI ISLAMSKI PREPOROD MED HUIJI NA SEVEROZAHODU KITAJSKE Maja Veselič Založba ZRC Ljubljana 2016 Dobri muslimani, moderni državljani: islamski preporod med Huiji na severozahodu Kitajske Izvleček Monografija obravnava hegemonične in alternativne modele modernosti v današnji Kitajski skozi fenomen verskega preporoda med Huiji, kitajsko govorečo etno-religiozno manjšino, ki je v zahodnih virih znana tudi pod imenom kitajski muslimani. Ta se na revnem in ekonomsko zapostavljenem severozahodu Kitajske, ki je območje najštevilnejše in najgostejše poselitve Huijev, najbolj odmevno kaže v porastu obsega verskega izobraževanja in raznolikosti njegovih oblik. Z analizo prepletajočih se vplivov državnih politik LRK, družbeno-ekonomskih sprememb ter vse intenzivnejših verskih in gospodarskih stikov z državami z večinskim muslimanskim prebivalstvom na lokalne diskurze in prakse, ki zadevajo razlikovanje in vrednotenje različnih tipov znanja, avtorica pojasni, zakaj je ravno izobraževanje postalo simbolično in praktično jedro mobilizacije in konstrukcije huijevske etno-religiozne identitete v preučevanih skupnostih. Etnografska raziskava huijevskih univerzitetnih študentov, ki postajajo religiozni med študijem na Severozahodni univerzi za narodnosti v mestu Lanzhou, razkriva, da je treba sodobni islamski preporod razumeti kot poskus oblikovanja specifične oblike modernosti, vpete v kompleksno in dolgotrajno izkušnjo Huijev kot prebivalcev kitajskega kulturno-civilizacijskega prostora in njihovega hkratnega članstva v globalni skupnosti muslimanov. Zaradi poudarka, ki ga država namenja znanju in izobraževanju, postane šolstvo polje najintenzivnejših pogajanj in prevpraševanj med religioznim na eni strani in sekularnim oziroma ateističnim na drugi. Monografija pokaže, da ne samo, da takó ravnanje države kot Huijev izhaja iz samega projekta modernosti, ampak da prihaja med pogledi obojih do določenega ideološkega prekrivanja. Tako eni kot drugi namreč vidijo znanje kot tisto silo, ki posameznika transformira v novega, drugačnega človeka, bodisi v modernega kitajskega državljana bodisi v predanega, krepostnega muslimana. Prav skupni poudarek na moralnih vidikih učenja in znanja pa Huijem omogoči, da se vzpostavijo kot oboje hkrati. KLJUČNE BESEDE: islam, Huiji, Ljudska republika Kitajska, etničnost, modernost Good Muslims, modern citizens: Hui Islamic revival in Northwest China Abstract This book explores hegemonic models of modernity and their alternatives in contemporary China through an anthropological investigation of religious revival among Hui, a Chinese-speaking ethnoreligious minority, known also as Chinese Muslims. In the poverty-stricken regions of Northwest China, where Hui communities are most numerous and tightly-knit, Islamic resurgence is most visible in the increased popularity and diversity of religious education. Tracing the impact of nation-building and state modernisation policies as well as the intensification of religious and economic contacts with Muslim majority countries on local discourses and practices of what counts as valuable knowledge, the book sets out to determine why education is now the main focal point of Hui mobilization and ethnoreligious identification. Based on an ethnographic study of Hui university students who have become deeply pious during their studies at the Northwest University for Nationalities in Lanzhou, this book argues that contemporary Islamic revival among the NW Hui must be seen as an attempt to forge a specific form of modernity, reflecting the complex historical experience of Hui as an inalienable part of the Chinese nation on the one hand and members of the global ummah on the other. Due to the importance accorded to knowledge and education by the state, schooling becomes the field of the most intense negotiations between the religious and the secular in contemporary China. However, as the author demonstrates, not only are the positions and approaches of both the state and the Hui rooted in the project of Chinese modernity, but there is also a certain ideological overlap between them. Both sides perceive knowledge as the transformative force that will turn an individual into an aspired for, new kind of person – either into a modern Chinese citizen or into a pious Muslim. It is precisely this shared stress on the moral aspects of learning and knowledge that allows Hui to constitute themselves as simultaneously devout Muslims and modern citizens. KEY WORDS: Islam, Hui, People’s Republic of China, ethnicity, modernity Kazalo Zaznamek glede zapisa kitajskih in drugih tujih besed, lastnih imen ter psevdonimov ..................................................................................................................... 7 Zahvala ................................................................................................................................ 9 Predgovor ......................................................................................................................... 11 1 Po labirintih huijevskih etnoreligioznih identitet ............................................... 14 2 Religija in projekt moderne Kitajske države ......................................................... 56 3 Topografija islamskega preporoda na severozahodu Kitajske ...................... 78 4 Religioznost huijevskih univerzitetnih študentov ........................................... 129 5 Transformacijska moč znanja .................................................................................. 195 6 Moderni Muslimani, lojalni državljani .................................................................. 210 Slovarček tujih izrazov ............................................................................................... 219 Viri in literatura ............................................................................................................. 231 Zaznamek glede zapisa kitajskih in drugih tujih besed, lastnih imen ter psevdonimov Vse besede ter osebna lastna in krajevna imena v kitajščini zapisujem s standardno romanizacijo, imenovano Hanyu pinyin, ki predstavlja uradni način transliteracije v latinično pisavo v Ljudski republiki Kitajski in je v široki uporabi tudi drugod po svetu. Edina izjema so imena nekaterih znanih oseb in krajev, ki so uveljavljena v drugačnih transkripcijah in kjer bi uporaba pinyina povzročila zmedo in nejasnost. Ime prvega predsednika Republike Kitajske tako na primer zapišem kot Sun Yatsen, in ne Sun Yixian ali z njegovim posmrtnim poimenovanjem Sun Zhongshan. Besede, povezane z islamom, ki so večinoma arabskega in delno perzijskega izvora, slovenim glede na njihovo izgovorjavo. Za arabščino obstaja več sistemov transkripcije. V literaturi sem naletela na različne zapise, sama pa ne znam arabsko, zato menim, da tak način zagotavlja še največjo konsistentnost. Poleg tega imajo nekateri izrazi v slovenščini že uveljavljeno obliko. Za pomoč pri branju se v prilogi nahaja tudi slovarček tujih izrazov, pri čemer je kitajskim besedam dodan zapis v pismenkah. Vsa osebna imena sogovornikov so psevdonimi. Čeprav mnogi predlagajo, da naj bodo ti po značaju podobni resničnim osebnim imenom posameznikov, saj odsevajo politične okoliščine, socialni položaj ali duha časa (na primer svetopisemsko ime nadomestimo z drugim svetopisemskim, slovansko s slovanskim ali popularno sodobno kratko ime s podobno kratkim in popularnim), je kitajska umetnost izbire imen zame preveč zahtevna, da bi našla nadomestna, ki imajo podobno konotacijo in se hkrati, kot pravijo Kitajci, dobro slišijo (haoting). Pri kitajsko govorečih muslimanih, ki so predmet tukajšnje razprave, stvar še dodatno zaplete dejstvo, da imajo poleg kitajskih imen vsi tudi koranska imena (jingming), ki jih pogosto uporabljajo v komunikaciji znotraj družine ali z drugimi muslimani. Naj pri psevdonimih torej izberem prva, ki so slovenskemu
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