The Chinese Sultanate : Islam, Ethnicity, and the Panthay by David G. Atwill

By David G. Atwill

The Muslim-led Panthay uprising used to be one in every of 5 mid-nineteenth-century rebellions to threaten the chinese language imperial courtroom. The chinese language Sultanate starts via contrasting the perspectives of Yunnan held via the imperial heart with neighborhood and indigenous views, specifically taking a look at the powerful ties the Muslim Yunnanese had with Southeast Asia and Tibet. conventional interpretations of the uprising there have emphasised the political hazard posed through the Muslim Yunnanese, yet no previous learn has sought to appreciate the insurrection in its broader muti-ethnic borderland context. At its center, the publication delineates the escalating govt help of premeditated massacres of the Hui via Han chinese language and provides the 1st in-depth exam of the seventeen-year-long rule of the Dali Sultanate.

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Extra resources for The Chinese Sultanate : Islam, Ethnicity, and the Panthay Rebellion in Southwest China, 1856-1873

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51 The above description highlights the fact that ethnicity was an inescapable dimension of Yunnanese society. It could be argued that for any venture to succeed in Yunnan be it commer­ cial, political, or even religious it had to accommodate Yunnan's complex ' ethnic mosaic. 52 This is still the case today. "We ordinarily count Yun­ nan among the provinces of the Chinese empire," noted a French missionary living in Yunnan, "but if one leaves the main lines of communication, enter­ ing the interior, traveling through the deserts and mountains, you are always in the territory of Yunnan, but you are no longer in China; you are in an un­ civilized country [pays sauvage] without roads, without inns, surrounded by thieves who want your purse or your life, and sometimes both.

These contacts not only circumvented the Qing ad­ ministrative framework but also, often, entirely excluded contact with Han Chinese. Furthermore, the imposition of this triadic division strengthened the as­ sumption that Chinese culture was superior to non-Chinese culture. The term yi, often translated as " barbarian" in English, is the same character the Qing court employed when referring to the increasing numbers of Western­ ers who were arriving in China in the nineteenth century. The term's use in southwestern China predated its application to Westerners by many cen­ turies, but the same ethnocultural and sinocentric undertones applied in both cases.

This, in an province that was profoundly fluid and multifaceted. Yunnan's ethnic diversity defied this simplistic " us-them" binary. To begin with, there were large numbers of Hui, who fit in neither the Yi nor the Han category; for another, the other non-Han groups were often com­ pletely unrelated ethnically, linguistically, and culturally. The Qing would pay heavily for the stance it took. This misrepresentation of Yunnan soci­ ety's complex interethnic realities encouraged the Qing court to overlook a multitude of significant commercial, cultural, and even political contacts be­ tween ethnic groups.

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