著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies Bunkyo University (ISSN:09173072)

巻号頁・発行日

vol.11, no.2, pp.129-155, 2001-02-01

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Islam sects in Modern China are generally called "Three-big Sects and Four-big menhuan". The first Islam sect "Sufism brotherhood(menhuan)" was shaped 300 years ago, though Islam was introduced into China in 7th century. In opposition to the appearance of menhuan(jahariyah、Khufiyyah、Kubrawiyyah、Cadriyah), muslims who had maintained the traditional ceremony and system from old times called themselves "Qadim". Its characteristics is tolerance. In early 20th century the two sects were differentiated. One is a new sect "Ikhwani", which criticized both Qadim and menhuan strictly as unfaithful to the Koran. The other is Xidaotang, called "Chinese classics Sect". The doctrinal difference is not great among Islam sects in China. There are distinguished differences in the unessential problems of the religious ceremony and customs. Those differences frequently gave rise to a quarrel of bloodshed between Ikhawani and other sects in Modem China.

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies Bunkyo University (ISSN:09173072)

巻号頁・発行日

vol.20, no.1, pp.147-160, 2009-07-01

---

In 1513, when the Buddhism power was expelled from Hami(the eastern end of Xinjiang),Islamization in the Eastern Turkistan was completed. However, there was a time of big stagnation before. After Kara-Khan Dynasty was driven away from the eastern Central Asia by a non-Islam regime Kara Khitai at the beginning of the 12th century, Islam lost its superiority in the central part of the Silk-Road(Central Asia) for two hundred years. Islam confronted with the biggest crisis because of the prosperity of Buddhism and Nestorianism under the rule of a non-Islam power, the Mongol Empire. In 1420, the majority of the habitants in Turpan were Buddhists and a lot of Buddhist temples were built there. Mosques were face to face with Buddhist temples in Hami(Qmul). In the Eastern Chaghatai-Khan Dynasty, Islam got rid of predicament and reached its superiority in Eastern Turkistan.The Eastern Chaghatai-Khan Dynasty not only expelled the Buddhist power from Xinjiang and established Islam in Eastern Turkistan, but also popularized Islam Suffism. At the same time, Khwajas made large invasion from Central Asia. Khwajas maintained the political and economical power that was strong enough to control the Eastern Chaghatai-Khan Dynasty, which is called "the Age of Khwajas".

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies (ISSN:09173072)

巻号頁・発行日

vol.24, no.2, pp.47-64, 2014-01-01

---

The Khnate of Mogulistan lost its territoy and completely drew back into the Tarim Basin south of the Tianshan Mountains under the pression of Uzbek and Kazakh.Sultan Saiid Khan, son of Ahmad Khan, defeated Aber Beg of the Doglat powerful clan ruling the Tarim Basin and built the Khnate of Yarkand in 1514. In the early times of the Khnate, Saiid Khan subdued Sali-Uighur living in the south wild land of Lob Nor in the name of “Jihad”. Thereafter he subdued the Bolor mountainous lands of Hindu Kush Mountains and the Realms of Ladakh and Kashmir. His general, Mirza Haidar advanced the troops further into Tibet. The “jihad” finally had not succeeded, and didn't change their local religions. Haidar Mirza, who was condemned to exile from the Khnate and served Humayun of the Mughal Empire, wrote the historical book “The History of Rashid” for the Khnate.

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies, Bunkyo University (ISSN:09173072)

巻号頁・発行日

vol.11, no.2, pp.129-155, 2001-02

---

Islam sects in Modern China are generally called "Three-big Sects and Four-big menhuan". The first Islam sect "Sufism brotherhood(menhuan)" was shaped 300 years ago, though Islam was introduced into China in 7th century. In opposition to the appearance of menhuan(jahariyah、Khufiyyah、Kubrawiyyah、Cadriyah), muslims who had maintained the traditional ceremony and system from old times called themselves "Qadim". Its characteristics is tolerance. In early 20th century the two sects were differentiated. One is a new sect "Ikhwani", which criticized both Qadim and menhuan strictly as unfaithful to the Koran. The other is Xidaotang, called "Chinese classics Sect". The doctrinal difference is not great among Islam sects in China. There are distinguished differences in the unessential problems of the religious ceremony and customs. Those differences frequently gave rise to a quarrel of bloodshed between Ikhawani and other sects in Modem China.

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 (ISSN:09173072)

巻号頁・発行日

vol.20, no.1, pp.147-160, 2009-07

---

In 1513, when the Buddhism power was expelled from Hami(the eastern end of Xinjiang),Islamization in the Eastern Turkistan was completed. However, there was a time of big stagnation before. After Kara-Khan Dynasty was driven away from the eastern Central Asia by a non-Islam regime Kara Khitai at the beginning of the 12th century, Islam lost its superiority in the central part of the Silk-Road(Central Asia) for two hundred years. Islam confronted with the biggest crisis because of the prosperity of Buddhism and Nestorianism under the rule of a non-Islam power, the Mongol Empire. In 1420, the majority of the habitants in Turpan were Buddhists and a lot of Buddhist temples were built there. Mosques were face to face with Buddhist temples in Hami(Qmul). In the Eastern Chaghatai-Khan Dynasty, Islam got rid of predicament and reached its superiority in Eastern Turkistan.The Eastern Chaghatai-Khan Dynasty not only expelled the Buddhist power from Xinjiang and established Islam in Eastern Turkistan, but also popularized Islam Suffism. At the same time, Khwajas made large invasion from Central Asia. Khwajas maintained the political and economical power that was strong enough to control the Eastern Chaghatai-Khan Dynasty, which is called "the Age of Khwajas".

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies, Bunkyo University (ISSN:09173072)

巻号頁・発行日

vol.24, no.2, pp.47-64, 2014-01

---

The Khnate of Mogulistan lost its territoy and completely drew back into the Tarim Basin south of the Tianshan Mountains under the pression of Uzbek and Kazakh.Sultan Saiid Khan, son of Ahmad Khan, defeated Aber Beg of the Doglat powerful clan ruling the Tarim Basin and built the Khnate of Yarkand in 1514. In the early times of the Khnate, Saiid Khan subdued Sali-Uighur living in the south wild land of Lob Nor in the name of "Jihad". Thereafter he subdued the Bolor mountainous lands of Hindu Kush Mountains and the Realms of Ladakh and Kashmir. His general, Mirza Haidar advanced the troops further into Tibet. The "jihad" finally had not succeeded, and didn't change their local religions. Haidar Mirza, who was condemned to exile from the Khnate and served Humayun of the Mughal Empire, wrote the historical book "The History of Rashid" for the Khnate.

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies Bunkyo University (ISSN:09173072)

巻号頁・発行日

vol.6, pp.93-118, 1996-01-01

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This paper aims to explain a characteristic of contemporary Chinese politics, that is, how the reins of Chinese administration are held in the hands of a few authoritarians and its politics under the rule of the Chinese Communist Party (CCP), which is dependent on the armed forces. This is done by analyzing how the top leadership of the CCP coped with the early situation of the Tian' anmen Crisis in 1989. My analysis focusses on the activities of major six actors : (1) Deng Xiaoping as Supreme Leader, (2) the Standing Committee of the Political Bureau (SCPB) of the CCP as the highest decision-making organ, (3) Yang Shangkun and Wang Zhen as Deng's private sworn friends, (4) the Beijing Municipal Committee (BMC) of the CCP, (5) the State Committee of Education, and (6) the Student Democracy Movement. In power struggles such as the Tian' anmen Crisis, the most important factor for each hostile division contending for supremacy was how to have influence upon Deng's attitude and get his support. It is difficult to analyze Deng's political thought, because it is a compound of some contradictory elements such as realism, pragmatism, rationalism and a patriarchal temperament which supports military oppression. On April 24 the BMC sent an appeal to the SCPB to enforce rigid regulations against the student movement. That night it was accepted by the SCPB with enlarged membership which included the secretary-general of the party, Zhao Ziyang, at that time visiting North Korea. Conservatives in the Party finally succeeded in changing Deng's attitude and getting his support. Deng's patriarchalism and military tendencies predominated over his rationalism. He concluded to label the student movement a "disturbance". In accordance with Deng's attitude, the Ren-min Ri-bao (People's Daily) ran an editorial entitled "Stop the Disturbance with a determined attitude" on April 26. On reflection, this early synopsis of taking a hard-line attitude against the student movement was written by Deng himself, including the appeal of the BMC which was faithfully written according to Deng's intention from the beginning.

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 (ISSN:09173072)

巻号頁・発行日

vol.23, no.2, pp.59-75, 2013-01

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"Hami", the east area of Xinjiang, became the nest target of the Islam Force and the Eastern Chaghatai-Khanate which conquered Turpan at the end of the 14th century. The Hami King, a descendant of Chaghatai-Khan, payed tribute to the Ming Dynasty when it was established at the second half of the 14th century. Entering the 15th century, the Ming Dynasty strengthened its rule by setting up "Hami Garrison" and granting titles of nobility "King Zhongyi Wang", "Zhongshu Wang" to the Hami Kings. Although Hami was temporarily occupied by the Oirad in the middle of the 15th century, the tributary relation with the Ming Dynasty resumed soon. However, after three invasions of the Hami never belonged to the Ming Dynasty again. The Islamic clerics in Turpan and Hami played an important role for the occupation of Hami. Especially the Eshdin Khoja family was power eminent. By receiving privilege from the Eastern Chaghatai-Khan, it became the largest feudal lord in the Tarim Basin.When the confrontation with the Eastern Chaghatai-Khan deepened, its position was replaced by Tariqa Naqshbandiya of the Central Asia in the middle of the 16th century.はじめに\n1 ハミ地区の地理と歴史\n ①ハミ地区の地理的位置と重要性\n ②ハミの歴史と宗教\n2 明朝とオイラートのハミ占領\n3 東チャガタイ汗国のハミ占領\n4 ハミのイスラム化\n ①イスラム教のハミ浸透\n ②ハミのイスラム聖職者\n5 新疆のイスラム化とエシュディン・ホージャ家\n ①「ホージャ派」の新疆進出\n ②エシュディン・ホージャ家の登場\n ③エシュディン・ホージャ家の権勢\n ④チャガタイ後王家とエシュディン・ホージャ家の対立\nおわりに

著者

丸山 鋼二

出版者

文教大学

雑誌

文教大学国際学部紀要 (ISSN:09173072)

巻号頁・発行日

vol.19, no.1, pp.139-156, 2008-07

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After Islam was brought into the west area of the Eastern Turkistan (Xinjiang) by the Qara-Khan Dynasty in the 10th century, it took 500 years until the establishment of Islamization in the Eastern Turkistan when the Buddhism power was expelled from Hami (the east of Xinjiang) in 1513. At the beeginning of the 12th century, the Qara-Khan Dynasty was driven away from the eastern Central Asia by non-Islam Qara Khitay. From the beginning of the 13th century the eastern Central Asia was also under the rule of non-Islam power, the Mongol Empire. During the two hundred years, Islam lost its superior position in the central part of the Silk-Road. Islam confronted with the biggest crisis due to the prosperity of Buddhism and Nestorianism.The reason is that both Qara Khitay and the Mongol Empire executed a generous policy toward religions. Propagation of various religions was allowed to be held freely, resulting in the change of religioussituation in Xinjiang from separation between Islam and Buddhism into simultaneous coexistence of various religions. In the Turpan Basin of east Xinjiang, under the rule the Uyghur Kingdom(高昌回鶻王国Khocho Uyghur Kingdom), Buddhism reached its height of prosperity. The erecting of stone cave temples and the translation of the Buddhist scriptures to Uyghur language were carried out on a large-scale. In the south and west parts of Xinjiang, Islam was continuously the main religion though decline occurred to some extend. In north Xinjiang, Nestorianism was popular. The policy of treating all religions equally was maintained in the Mongol Empire. The Buddhist Uyghur people who developed an advanced culture and Muslims who demonstrated the ability in financial economy were promoted to be senior officials regardless of their religious belief, supporting the rule of the Mongol Emipre in such a way.