sino-islamic communications · sino-islamic communications a conversation with wu bingbing in the...

Journal of Sino-Western Communications, Volume 3, Issue 1 (July, 2011)

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FROM THE EDITORS

Sino-Islamic Communications

A conversation with Wu Bingbing in the fall of 2010, while reviewing the July 2010 issue of

this journal, ended with the agreement to dedicate the July 2011 issue to articles with a focus

on Sino-Islamic communications. This leaves us almost one full year to collect quality articles

on the topic. Apparently, one year is not quite enough, although we have 5 articles presented in

this issue are directly related to Sino-Islamic communications, we decided to fit in another 4

articles on topics outside this area.

Zhu Weilie‘s article on the strategic relationship between China and Islamic countries in the

Middle East proposed that the bilateral relationships should be elevated to strategic level by

both parties; China should establish a Middle East strategy, according to whom, there is none

yet. Ma Lirong reviews the exchange history between China and the Arab States, and considers

the new challenges for the continued cooperation between the two people is the US foreign

policy tactics taking advantage of internet social network technology. Cheng Tong surveys

Iranian rulers‘ historical efforts in establishing ruling legitimacy, and proposes that this cultural

tradition has also been inherited by the government of Ahmadinejhad, who uses the nuclear

development plan to establish not only his government‘s legitimacy in Iran but also the Islamic

Republic‘s legitimacy in the world. Wu Bingbing thinks that the comparatively economic and

educational backwardness of the Hui people (the largest Islamic ethnic group in China), plus

the phenomenon of Arabization among them, caused tension between their ethnic identity and

nation-state identity, education reform is necessary to resolve the tension. Xiao Kun examined

the Mamluk system‘s role in the change of the concept ―Circassians‖, historically a people with

Christian faith in the North Caucasus now Sunni Muslims living in the Middle East.

There are four articles not related to the Sino-Islamic communication theme. Xia Lu‘s article

considers different aspects of translated Chinese classical novels‘ influence on Vietnamese

novels in the context of Sino-Vietnamese cultural exchange; Yang Huan and Li Dan‘s article on

the external goods of the historical Tangut Kingdom in northwest China; Sui Sixi‘s article on

Neo-Confucianists‘ Logic and thought development when contemplating the modernism of

Confucianism. Wan Xiang‘s article asserts the linkage between The Bronocice wagon motif

and the Chinese character nán (south).

The editors want to thank Wu Bingbing for soliciting manuscripts related to Sino-Islamic

communications, and all the authors‘ and reviewers‘ contribution.

Editors in Chief

Yiyi Chen & John Tang


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试论中国与中东伊斯兰国家的战略性关系

On the Strategic Relationship between China and

Islamic Countries in the Middle East1

朱威烈

Zhu, Weilie

上海外国语大学中东研究所

Middle East Studies Institute,

Shanghai International Studies University, Shanghai, Chian

1 The paper was published in Chinese in the World Economics and Politics, 2010, issue 9, pp. 4-18, the

original Chinese title of the paper is: ―试论中国与中东伊斯兰国家的战略性关系‖. Its English translation

was published in the Journal of Middle Eastern and Islamic Studies (in Asia), v. 4, no. 3, September 2010, pp.

1-27, the English title is ―On the Strategic Relationship between China and Islamic Countries in the Middle

East.‖ The version presented here is based on the above English translation, but with substantial English

language modification by this journal‘s editorial board. The permission of both the Chinese and English

versions‘ original publication journal has been obtained by the author.


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摘要：中国与中东伊斯兰国家的关系始终具有战略意蕴, 相互理解与尊重的政治关系始终

是双边关系的主流。自新中国成立以来, 双方关系的发展经历了由双边到多边、由政治领

域为主到经贸、能源、安全、文化等多领域全面提升两个阶段。今后, 中国与中东伊斯兰

国家的战略关系要取得进一步发展, 必须解决双方在认知领域存在的误判与误解问题、贸

易不平衡问题和利益摩擦问题。要解决这些问题, 必须从战略的高度审视双边关系, 提升

中东在中国总体外交中的战略定位, 构建中国特色的中东战略, 加强中国对中东和伊斯

兰国家开展的包括宗教交流在内的人文外交。

关键词：中国外交、人文外交、中东伊斯兰国家、中东战略、公共外交

ABSTRACT: The relationship between China and the Islamic countries has been of strategic

significance; mutual understanding and mutual respect in their political ties has been the

mainstream in the bilateral relationship. Since the founding of Communist China, their

relationship has undergone two phases of changes: from bilateral to multilateral and from

mainly in the political field to comprehensive ties in the economic and trade, resources,

security, culture and other fields. For future development of the relationships, issues such as

misperception and misunderstanding, trade imbalance and conflicts of interest must be resolved.

To do so, strategic significance must be attached to these relationships so as to uplift the

strategic position of the Middle East in the overall Chinese diplomacy, establish a Middle East

strategy with Chinese characteristics and strengthen China's cultural diplomacy including

religious communication with the Islamic countries in the Middle East.

KEYWORDS: China‘s Diplomacy; Cultural Diplomacy; Islamic Middle Eastern Countries;

Middle East Strategy; Public Diplomacy


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中阿文明交往面临的挑战及对策思考

China-Arab States Civilization Exchanges:

Challenges and Countermeasures

马丽蓉

Ma, Lirong

上海外国语大学中东研究所

Middle East Studies Institute,

Shanghai International Studies University, Shanghai, China


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摘要：中阿文明交往迄今已有 2000 余年历史，形成―官民并举‖的一种基本交往态势，

在各个历史阶段采取了不同方式，并呈现出不同交往内涵与特征；伊斯兰文明面临的

现实挑战主要包括：1.―9·11‖事件使阿拉伯－伊斯兰世界因受连坐而声名狼藉，伊斯

兰文明面临何去何从的―十字路口‖、2.美国借―大中东民主改造‖之名进行的文化改造，

加重了伊斯兰世界在全球化中被边缘化的程度，伊斯兰文明面临如何与怎样融入全球

化的现实困境、3.目前发生的这场内生型的阿拉伯民主运动，实为阿拉伯民族从清真

寺走向广场来集体表达民主诉求之举，凸显出伊斯兰文明主动融入全球化的自觉意

识；为进一步推进中阿文明交往，双方应进一步加强认知、增进理解与沟通，警惕并

应对美国互联网外交带来的新挑战，将宗教交流作为深化中阿文明交往的突破口。

关键词：文明交往、中华文明、伊斯兰文明、中国与中东、人文外交、国际体系转

型

ABSTRACT: The last two millennia has witnessed the persistent China-Arab States

civilization exchanges, which consist of both official and people-to-people channels. The

exchanges reveal rich connotations and varied attributes. At the new era, the challenges facing

Islamic civilizations are as follows. First, after ―911‖ terrorist attacks of 2001, Arab-Islamic

world is notorious, and Islamic civilization is at the crossroad. Second, the US Greater Middle

East Initiative aims at reforming the Islamic world culturally, which has marginalized the latter

in the process of globalization. The Islamic civilization is still in dilemma in pursuing the way

to integrate itself into globalization. Third, the Arab democratic movement is actually a

movement for the mass to express their call for democracy, with the public squares instead of

mosque as the central place. Such demonstration actually reveals the consciousness of Islamic

civilization to integrate into globalization. To further promote China-Arab States civilization

exchanges, the two sides should strengthen mutual understanding, trust and communication, be

on guard against the new challenges of internet politics by the US, and take religious exchanges

as the new breakthrough to deepen China-Arab states civilization exchanges.

KEYWORDS: Civilization Exchanges; Chinese Civilization; Islamic Civilization; Public and

Cultural Diplomacy; China and the Middle East; International System Transformation


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伊朗古今政治合法性构建之梳理

A Brief Survey on the Legitimacy Construction of Iran

—from the Beginning to Nowadays

程彤

Cheng, Tong

上海外国语大学东方语学院

College of Oriental Languages, Shanghai International Studies University, Shanghai, China


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摘要：伊朗由于所处的地理位置，在历史发展过程中其统治者一直着力于政治统治合法

性的构建，来应对各方政治势力的威胁与挑战。作为这个传统的延续，伊朗核发展计划

的政治意义也是在于伊朗现政府的统治合法性的构建，以此来应对国内外政治势力的威

势；作为伊朗现政府合法统治构建的重要步骤，伊朗核发展计划的价值与效果有待不断

地、及时地作全面深入的评估。

关键词：政治合法性、核计划、伊朗

ABSTRACT: The article surveys Iranian rulers‘ historical efforts in establishing ruling

legitimacy. Before the dissemination of Islam, legitimacy was justified by using the idea of

divine right of kings. In Umayyad and Abbasid period, it was by the theory of caliph. After the

invasion of Mongol, by the Imamism of Shia. Most recently, the Government of Faghih from

the Islamic Republic, facing both domestic and foreign challenges, founded its legitimacy on

Khomeynism. This cultural tradition has also been inherited by the government of Ahmad

Nejhad. He uses the nuclear development plan to establish not only his government‘s

legitimacy in Iran but also the Islamic Republic‘s legitimacy in the world.

KEYWORDS: legitimacy; nuclear project, Iran


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文化教育与中国回族：历史、挑战与思考

Culture, Education and Hui Muslims in China:

History, Challenges, and Reflections

吴冰冰

Wu, Bingbing

北京大学外国语学院阿拉伯语言文化系

Department of Arabic Language and Culture

School of Foreign Languages, Peking University, Beijing, China


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摘要：明中叶开始出现的经堂教育，是回族伊斯兰教的一场复兴运动。在当时回族伊斯

兰教宗教衰微的背景下，经堂教育维系了回族以宗教为核心的族裔认同。20 世纪前期的

回族新文化运动，使回族在一定程度上克服了文化上的封闭性，参与到全国性的思想文

化和政治运动中。回族新文化运动使得回族族裔认同与中国民族国家认同的构建统一起

来。中华人民共和国建立之后，通过民族识别推动建立了相对凝定的回族族裔认同。但

一段时间内国家过左的宗教政策，限制和削弱了回族伊斯兰文化的影响和作用。随着中

国改革开放进程的启动，回族伊斯兰文化得到了恢复和发展，但因为经济发展水平相对

滞后以及出现与官方相异的现代化取向，导致回族的族裔认同与民族国家认同之间存在

着一定程度的张力。这种张力对于回族以及回族文化教育的发展都是严重的挑战。解决

这种张力的办法在于，发展文化教育，推动与族裔认同并行的公民认同的建构，从而使

族裔认同与民族国家认同的关系沿着和谐的轨道发展。

关键词：回族，伊斯兰，文化教育，认同

ABSTRACT: Jingtang Education (Madrasah Education), which emerged in the mid Ming

Dynasty in China, is considered to be a cultural revival movement of Hui people in China. In

the mid and late Ming Dynasty, Islam in China was in a process of decline, so Jingtang

Education played an important role in keeping and strengthening the ethnic identity of Hui

people on the basis of Islamic belief. The New Cultural Movement of Hui people in the first

half of 20th century helped them to break the cultural isolation and participate in the

nation-scale intellectual and political movements, and united the ethnic identity and

nation-state identity among themselves. After the establishment of People‘s Republic of China,

the central government recognized Hui people as one of the 56 ethnic groups in China. To

recognize the legal status of Hui people as an ethnic group is important to keep their ethnic

identity. However, from 1950s to 1970s, Hui people suffered from some extremely leftist

policies, and as a result the Islamic culture of Hui people was restricted and weakened to some

extent. In 1978 China began its reform and openness process, and the Islamic culture of Hui

people began to witness a new phase of development. However, the North-west of China

became comparatively backward because its location, i.e., its long distance from the coastal

area. Since the majority of Hui people are in the North-west of China, they are in a

disadvantaged situation in terms of economic development, which results in a comparatively

backward situation of education. The comparatively economic and educational backwardness

of Hui people, plus the phenomenon of Arabization among them, dedicated to the emergence of

tension between their ethnic identity and nation-state identity. This is a big challenge to them

and their culture and education. In this stage, an education reform of Hui people is necessary to

construct a citizen identity parallel to the ethnic identity, so the ethnic identity and nation-state

identity could coexists harmoniously

KEYWORDS: Hui Muslims, Islam, Culture and Education, Identity


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西夏外来物品平议1

On the External Goods of the Tangut Kingdom

杨浣、李丹

Yang, Huan & Li, Dan

宁夏大学西夏学研究院

Institute of Xixia Studies, Ningxia University, Yinchuan,

Ningxia Muslim Autonomous Region, China

1 拙文蒙唐均先生和诸位编辑先生悉心校阅和修改，获益良多，在此谨向他们致以真诚的谢意。


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摘要：外来物品是指从外地输入本地的物品，其种类和数量一定程度上反映了前近代社

会对外贸易的规模和水平。判断外来物品大体有四个标准：一是因自然环境所限制，本

地区不出产的物品；二是本地区产量稀少但国内需求较大或是在本国有特殊用途，需要

从外地进口；三是中转贸易带来的实物税收及贡赋；四是用本地语言中的外来词汇。由

于地理的缘故，西夏的外来物品种类比较丰富，主要来自与宋、辽、金和西域地区的贸

易。

关键词：西夏；外来物品；中继贸易

ABSTRACT: External goods refer to items imported from the outside areas. The varieties and

quantity of external goods to some extent reflects the scale and level of foreign trades in

pre-modern society. There are four standards by which to judge whether a certain type of good

is considered external. First, due to natural environment limit, the domestic region does not

produce certain types of goods. Second, even the type of good is produced domestically, but the

output quantity is too small to meet local demands, or there might be particular usage for the

goods so that import from overseas was necessary. Third, goods are retained as tax or tribute by

traders engaged in relay trade. Fourth, if a good is named with a borrowed vocabulary, it is

imported good. Due to Tangut‘s strategic geographical location, it has a large amount of various

external goods. The sources of the goods are mainly from trades between Song, Liao, Jin and

the nations to the west of the Tangut.

KEYWORDS: Tangut; external goods; relay trade


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中国古典小说翻译热

与南圻国语小说的发生

Chinese Classical Fiction Translation Heat

and Cochinchina Mandarin Novels Occurrence

夏露

Xia, Lu

北京大学外国语学院东南亚系

Southeast Asia Department, School of Foreign Languages,

Peking University, Beijing, China


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摘要：19 世纪末 20 世纪初，伴随着文字革新，越南南圻出现了以《三国演义》为代表的

中国古典小说翻译热，大量的翻译作品犹如一股文学海啸对本土文学形成了巨大冲击和

影响；与此同时，本土文学又由于自身语言的规定而同化翻译文学，最终使翻译文学民

族化，在此基础上催生了越南新文学的萌芽，而这种萌芽始于小说。越南作家在借鉴中

国文学的基础上创作国语小说，早期的国语小说创作者基本都是翻译家，早期的国语小

说在形式上基本采用章回体，创作思想上有浓厚的儒家忠孝节义伦理观，语言形式上穿

插诗文、杂用骈文句式，人物塑造与情节发展也颇受中国古典小说的影响。本文将在中

越文化交流的语境下，简论中国古典小说的翻译对越南现代国语小说发生的影响。

关键词：中国古典小说、翻译热、南圻、国语小说、发生

ABSTRACT: Between the end of the nineteenth Century and the beginning of twentieth

Century, due to script innovation, Chinese classical fiction translation was in fashion in

Vietnam Cochinchina. The translation of the "Legend of the Three Kingdoms" is one of the

typical cases. A large number of translation works had huge impact and influence on local

literature. At the same time, the native literature, due to their own language provisions,

assimilated to the translations. These led to the nationalization of the translated literature.

Vietnamese New Literature was born, with novel as the pioneer. Vietnamese writer wrote

novels based on translated Chinese literature, these early novelists were all translators to start

with. Earlier Vietnamese novels used similar structure as the Chinese originals (chapters with

couplet titles). The central themes are based on strong Confucian filial piety and ethics. The

form of the language is prose interspersed with poetry. Characters as well as plots are all

heavily influenced by Chinese novels. This article considers different aspects of Chinese

novels‘ influence on Vietnamese novels in the context of Sino-Vietnamese cultural exchange.

KEYWORDS: Chinese classical novels, translation heat, cochinchina (Nam Ky), Mandarin

(Quoc Ngu) novels, occurrence


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马木鲁克制度与切尔克斯族群的伊斯兰化

The Mamluk System and Islamizaton of the

Circassians

肖坤

Xiao, Kun

北京大学外国语学院阿拉伯语系

Department of Arabic Language,

School of Foreign Languages, Peking University, Beijing, China


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摘要：马木鲁克制度是伊斯兰世界中一种特有的军事奴隶制度，它在伊斯兰历史中延续

千年之久，对伊斯兰世界的历史产生了巨大的影响。历史上的切尔克斯人是生活在北高

加索地区的信仰基督教的民族，可如今，这个民族的大多数人口却生活在中东，多为信

仰伊斯兰教的逊尼派穆斯林，而广义上的切尔克斯人的概念也已经发生分化。这些变化

与伊斯兰世界的马木鲁克制度的发展有着密切的关系，切尔克斯族群的伊斯兰化正是在

这样的背景下循序渐进地发生。

关键词：切尔克斯人、马木鲁克制度、伊斯兰化

ABSTRACT: The Mamluk rank of the sultanate first appeared in the armies and soon spread

to political realm, had played a crucial role in the Islamic history. The Circassians historically

were a people with Christian faith in the North Caucasus, yet the majority of their descendants

now live in the Middle East, most of whom are Sunni Muslims. Such change in the concept

―the Circassians‖ has close relation to the evolvement of the Mamluke system, during which

the Circassians have been Islamized gradually.

KEYWORDS: the Circassians; the Mamluke system; Islamization


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略论现代新儒家探索儒学现代性问题的内

在逻辑与思维转型

Internal Logic and Transformation of Thinking on

the Modern Neo-Confucianism's Research of

Confucian Modernity

隋思喜

Sui, Sixi

东北师范大学马克思主义学院哲学系

Department of Philosophy, School of Marxism,

Northeast Normal University, Changchun, China


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摘要：儒学现代性基于一种多元现代性的视域，而多元则意味着要考虑中西文化关系，

现代新儒家对儒学现代性问题的探索就是在如何处理中西文化关系中展开的。第一代新

儒家认为中西文化关系是涵摄关系，实现现代化的途径是以儒学的态度接受和改造西方

文化，其思维方式是线性相续思维。第二代新儒家主张中西文化关系是贯通关系，实现

现代化的途径是儒家心性之学开出民主和科学的新外王，其思维方式是两两对列思维。

当代新儒家主张中西文化关系是对话关系，实现现代化的途径是在“共同意识”的基础

上重申儒学的德行伦理和人文精神，其思维方式是“理一分殊”思维。历史来看，新儒

家从希望建构一种能够对社会的经济、政治和文化等层面作全面安排和指导的现代性理

论转到就具体的社会现实问题而阐述和实践儒家精神，表达出主义态度的淡化与问题意

识的凸现的发展倾向。

关键词：现代新儒家、儒学现代性、内在逻辑、思维方式

ABSTRACT: The Confucian modernity bases on the horizon of Multi-modernity, and the

Multi-modernity implies that we should consider the connection between Chinese culture and

Western culture. The Confucian Modernity has been evolved in how to deal with this

connection. The first generation of modern Neo-Confucianism considers that Chinese culture

can contain Western culture, and the approach of modernization is to accept and reconstruct

according to Confucian attitude. Their thinking mode is consecutive like as a line. The second

generation considers that Chinese culture can associate with Western culture, and the approach

of modernization is to develop the Democracy and Science from the Confucian philosophy of

mind. Their thinking mode is parataxis relation. The contemporary Neo-Confucianism consider

the connection between Chinese culture and Western culture is a mode of dialogue, and the

approach is to re-understand the Confucian virtue ethic and humanism spirit on the basis of

common consciousness. Their thinking mode is one principle and many manifestations. The

Modern Neo-Confucianism reach a transformation from establishing a modernistic theory that

comprises of economy, politics and culture to explaining and carrying out Confucian spirit in

the face of practical problems, and this transformation indicates a tendency of ignoring the

attitude that considers the Confucian modernization as modernity and emphasizing question

consciousness.

KEYWORDS: modern Neo-Confucianism; Confucian modernity; internal logic; mode of

thinking


115

布罗诺其切图样和中文的“南”字

The Bronocice motif and the Chinese character nán 南

―South‖

万翔

Wan, Xiang

宾夕法尼亚大学东亚系

Department of East Asian Languages and Civilizations,

University of Pennsylvania, Philadelphia, Pennsylvania, United States


116

摘要：1976 年出土于波兰的布罗诺其切的陶罐上的车形图案，与甲骨文中的汉字“南”

极为相似。笔者试图通过印欧人的东迁来解释两者之间的联系——“南”的原型是一种

在欧亚草原文化中广为描述的类似圆蓬车的车辆。在甲骨文中，“南”字恰指牛、羊等

牲畜拖动的车辆。

关键词: 布罗诺其切图样, 甲骨文, 印欧人, 圆蓬车

ABSTRACT: A wagon motif on the Bronocice pot, excavated in Poland in 1976, shows

striking resemblance to the Chinese character nán 南 ―South‖ in the form of Oracle Bone

inscriptions. The author attempts to explain their relationship based on the eastward migration

of the Indo-Europeans. The original form of nán denotes a Kibitka-like wagon commonly

depicted in Eurasian Steppe culture. Also, the meaning ―wagon‖ of nán is attested in Oracle

Bone inscriptions, referring to vehicles drawn by cattle and goat.

KEYWORDS: the Bronocice motif, Oracle Bone inscriptions, Indo-Europeans, Kibitka-like

wagon


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BOOK REVIEWS

Yu Suisheng: Naxi dongbawen yanjiu conggao, di’erji (Miscellany of Nakhi Tomba Writing

Studies: Volume II). Chengdu: Ba Shu shushe, 2008. (Deng, Zhangying)

KEYWORDS: Nakhi Minority; Tomba writing system

Li, Jining: Fojing banben; Fojiao dazangjing yanjiu lungao; Li, Jining & Chen

Hongyan: Fojiao wenxian liuzhen (Gao, Shanshan)

KEYWORDS: Buddhist versions; Buddhist canons; Buddhist literature

G. Wright Doyle: Carl Henry—Theologian for All Seasons. Eugene, Oregon: Pickwick

Publications, 2010. (Ji, Cheng)

KEYWORDS: Carl Henry; Reformed Theology; God; Revelation; Authority

Táng Jūn [John Tang]: Sūmĕiĕr yŭ Gé fànchóu de Pŭbiànyŭfă yánjiū [On Category of Cases in

Sumerian from the Perspective of Universal Grammar]. Chengdu: Sìchuān Wényì chūbănshè,

2010. pp. xxx+304. (Zeng, Junmin)

KEYWORDS: Case; Sumerian; Generativism; Universal Grammar; Linguistic Typology

Hung, Tao: Nüti he guozu: Cong Hongloumeng fanyi kan kuawenhua yizhi yu xueshu

zhishizhang (Qian, Yaxu)

KEYWORDS: Studies of Hongloumeng English translation; translators' weak identity;

translators' and critiques' cultural identity

Su, Peicheng: Taiwan yu Dalu changyong hanzi duizhao zidian (Huang, Yanping)

KEYWORDS: Mainland Chinese characters; Taiwanese Chinese characters; contrastive

dictionary

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