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Downloaded from Brill.Com10/03/2021 08:21:30PM Via Free Access Odedabt Oded Abt NATION, ETHNICITY AND LINEAGE HISTORICAL MEMORIES OF ZHENG HE IN FUJIAN ABSTRACT This paper demonstrates the dynamic character of identity formation that shifts continuously according to prevalent conditions. It examines the interrelation of historical memory and contemporary identity, as manifested in the family narratives extant among Muslims' descendants in Southeast China, from the Ming period down to the present. Members of these lineages are not practicing Muslims but rather descendants of Song-Yuan era Muslim merchants who settled in China. Since the early Ming, many Muslims assimilated into the local population. Today, their descendants resemble their Han neighbours almost completely, though many preserve family traditions aimed at commemorating their forefathers' foreign origin. The paper focuses on traditions regarding the early ancestors of the Fujian Guo $~ lineage of Muslim descent over six centuries. Their narrative is one of forced assimilation in which their early ancestors falsely adopted a Han-Chinese national hero as their ancestor. Although its authenticity has recently been largely refuted, the tradition remains an important component of their identity, symbolizing their ancestors' persecution. However, current resurgence of their Muslim heritage has encouraged the emergence of traditions portraying close relations between their ancestors and the Muslim admiral Zheng He (~;f!J 1371-1433). This paper sheds new light on mechanisms of assimilation and dissimilation, on the role of historical narratives in identity construction, and on the interplay between history, memory, and identity formation. MING QING YANJIU XVIII (2013-14) ISSN 1724-8574 © Universiti degli Studi di Napoli "L'Orientale" Downloaded from Brill.com10/03/2021 08:21:30PM via free access OdedAbt Introduction This paper examines family traditions of descendants of Muslims in South East China and their changing roles in identity formation. It analyses how communities of Muslim descent in Fujian Province create and change family-history narratives, responding to changing conditions and varying historical circumstances. The analysis offers a different perspective on the ethnic discourse currently prevalent in local Chinese scholarship and politics, examining the historical memory of Ming era events and its current interpretations. Members of the communities discussed in this work are not practicing Muslims, but are rather descendants of Muslim sojourners who settled in the city of Quanzhou, on China's South-Eastern coast, between the eleventh and the fourteenth centuries. Since the fourteenth century, they have gradually assimilated into the local population. Today, they resemble their Han neighbours almost completely, though many of them still commemorate their foreign origins and the circumstances that led to their ancestors' assimilation. These narratives have been disseminated since the late fourteenth century through oral legends, genealogical texts, references in ancestral worship, and symbolic imageries in family shrines. The paper focuses on traditions of the Guo ~~ Lineage of Baiqi Township B ~ ~, Fujian. It examines how their traditions have continuously transformed over time, beginning with the early Ming founders of their home village and then focusing on their descendants in present-day Baiqi Hui Ethnic Township. Their narrative is one of forced assimilation in which their early ancestors falsely adopted Guo Ziyi (~~-=f1~ 697-781), a Han-Chinese national hero, as their ancestor. Although its authenticity has recently been largely refuted, the tradition remains an important component of their identity, symbolizing their ancestors' persecution. However, current resurgence of their Muslim heritage has encouraged the emergence of traditions portraying close relations between their ancestors and the Muslim admiral Zheng He (~~*D 1371-1433). Current government policies regarding ethnic identification and privileges granted to minority groups generated significant changes in the status of Fujian Muslims' descendants, many of whom were 160 Downloaded from Brill.com10/03/2021 08:21:30PM via free access Historical Memones ifZheng He in Fujian granted by the government Hui @] minority status during the 1980's and 1990'S.1 Beginning in the late 1970's, the Chinese government granted Hui and other ethnic minorities, economic, and political privileges intended to encourage their integration into Chinese society, and to avoid ethnic strife and minorities' separatist aspirations. The main policy tenets were determined as early as the 1950's, but were vigorously implemented during Deng Xiaoping's reforms. 2 Since the early 1950's, observance of Islam was the primary official criterion for Hui classification. Recently, however, tens of thousands of Muslims' descendants in Fujian who do not observe any Muslim rules or religious customs were also recognized as Hui, based on evidence they presented for maintaining family traditions, genealogical records, and unique customs of ancestral worship that reflected their Muslim origins. At present many other lineages of Muslim descent in Southeast China are still seeking official recognition from the government.3 1 In the Quanzhou area there was a small number of communities of descendants of Muslims that throughout the years continued to perform partial Muslim worship. Therefore, as early as the mid-1950's, those groups were officially recognized as Hui. Alongside those who adhered to Muslim belief, were some exceptional cases such as that of the Guo Family of Baiqi. Although members of some sub-branches practiced Islam until the 1940's (Fan 2003: 74,77; 2004: 10-11), their great majority did not maintain a Muslim lifestyle. Nevertheless, based on evidence they presented regarding their descent from Muslim immigrants, they were recognized as Hui by the new Communist government. In the 1980's they were joined by other lineages of Muslim descent from the Quanzhou vicinity. On descendants of Muslims in Fujian see: Quanzhou Foreign Maritime Museum 1983; Chen Guoqiang 1990; Chen and Chen 1993; Gladney 1987; 1995; 1996; Fan 2001a; 2001b; 2003; 2004; 2006; Abt 2012. 2 Gladney 1995: 242-245. 3 Gladney 1996: 261- 265; 1995: 249-254. However, it is important to note that there are other groups, such as the Su jjR family from Quanzhou and the Pu ¥i family from Dongshi, that are interested in proving their descent from foreign Muslim immigrants even if it does not lead to the attainment of Hui status. (Abt 2012: 41-42, 113-114,264-269,333-335). 161 Downloaded from Brill.com10/03/2021 08:21:30PM via free access OdedAbt Many of the Muslims' descendants recognized as Hui are very pleased with their new official status. Their satisfaction lies not only in the state's recognition of their unique ancestral heritage, but also, and some claim that chiefly, in the privileges granted to minorities in China. 4 As part of the Chinese government's affirmative action policies towards minorities, members of the Hui are entitled to allowances and benefits such as government investments in infrastructure, subsidies, and varied economic benefits for businesses, increased education budgets, higher priority for college admission, a larger representation in local government than their actual proportion in the population and, most desirable of all: the right to have two children and sometimes more, while the rest of China's urban population is limited to one child only. In examining their current efforts to emphasize their unique Muslim heritage, one cannot ignore the weight of the economic and political factors linked to belonging to a minority in China. The benefits that the minorities receive obviously constitute an important incentive for accentuating the unique elements of their identity.5 Since the 1980's, a growing number of studies have examined these communities from an ethnic point of view, attempting to highlight distinctive cultural and ethnic characteristics and analysing the social, political and economic roles of current ethnic policies. 6 Recent decades have seen many publications by local scholars and members of families that were granted recognition as Hui; they deal extensively with the role of the Muslim heritage in identity politics among families of Muslim descent in Fujian, Zhejiang, Guangdong and Hainan Island.7 This issue is dealt with also by researchers such as 4 Gladney 1995: 254-266; 1996: 284-285; Abt 2012: 326-327. 5 Gladney 1996: 275-276. (, Gladney 1996: 261-291; 1987; 1995; Fan Ke 2001b; 2003; 2004; 2006; Quanzhou Foreign Maritime Museum 1983; Chen Guoqiang and Chen Qingfa 1993; Chen Guoqiang 1990; Sai Yukari 2001, 2003. 7 The following is a sample list of sources dealing with Muslim-related traits among Muslims' descendants: Huang Qiurun 1983: 177-199; Guo Zhichao 1990: 298-314; ZhuangJinghui. 1993: 93-107; Zhongguo renmin Zhengzhi xieshanghuiyi, 162 Downloaded from Brill.com10/03/2021 08:21:30PM via free access Historical Memories o/Zheng He in Po/ian Dru C. Gladney, Fan Ke, and Sai Yukari whose studies discuss at length the political and social aspects of the promotion of the Muslim heritage and the objectives it fulftls for Fujian Muslims' descendants in modem times. Gladney carried out a pioneering work in which he emphasized the extent of influence that government policies have had in recent decades on the issue of Muslims' descendants' ethnic identity. For that purpose, he reviewed different cases of lineages that were granted Hui status, and the means by which they convinced the government
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