In the past and today, Tibetan-Muslim
relations in Qinghai and Gansu are often associated with violent conflicts
sparked by religious differences or 'interethnic hatred'. A more nuanced study
of the history of Tibetan-Muslim relations, however, reveals complexity as well
as considerable local difference with regard to how and when contacts were
established, maintained, and broken off. Tibetan-Muslim encounters were manifold
and varied, including interethnic marriages, close business relations,
political alliances, and armed conflicts. To illustrate this wide range of
encounters, examples chosen for this paper, i.e., the relations between Amdo
Tibetans and the Muslim Baoan nationality, the Muslim Ma warlords, and the
Chinese xiejia institution, span
different eras and localities. This study suggests that Tibetan-Muslim
relations were predominantly shaped by socio-economic and political factors
rather than by religious differences or 'interethnic hatred' as is often
assumed.
With growth in China's tourist industry and international trade in
recent decades, learning English has become a threshold for determining who can
get what others cannot. There are many opportunities to master and become
culturally competent in English in the prosperous urban and eastern coastal
areas where foreign businesses and tourists are common. Disparities between
east and west, urban and rural, and majority and minority areas continue to
widen in China, raising the question of how to increase economic development in
more remote rural communities. Meanwhile, how minority cultures might remain resilient
amid the forces of globalization is a continuing concern. The tensions between
globalization, development, and cultural identity as illustrated through an
English language program for Tibetan speakers in one of China's poorest
provinces, Qinghai, are described.
This collection of Huzhu Mongghul (Tu) folktales, riddles, songs, and jokes features website links to audio files of the original tellers' materials for each folklore item, as well as a link to each item as retold by Limusishiden and Jugui, who collected the material in Huzhu Mongghul Autonomous County, Haidong Region, Qinghai Province, PR China, in the late twentieth and early twenty-first centuries.
Limusishiden describes his lived experiences and recollections related to language, education, traditional beliefs, and folklore; provides details of his parents, three paternal aunts, and paternal grandparents' lives; describes Tughuan (Tuguan 土官) Village; and reports on a visit to Jija Nuri (Jijialing 吉家岭) Village and its rapid cultural transformation, providing unique insights into Mongghul (Tu 土; Monguor) life in Huzhu 互助 Mongghul Autonomous County, Haidong 海东 Region, Qinghai 青海 Province, PR China in the twentieth and early twenty-first centuries.
Marriage in Stag rig Village, Shar lung
Township, Khri ka County, Mtsho lho Tibetan Autonomous
Prefecture, Mtsho sngon Province, China is described in the context of the
hair dressing ritual, rules of exclusion and
inclusion, the process of marriage (spouse selection, free
choice marriage, arranged marriage), engagement, drinking
contract liquor, bride wealth discussion, choosing a date for
the wedding ritual, wedding preparations at the bride and
groom's homes, the wedding ritual and banquet, marrying a groom into the bride's home, divorce, and the
atmosphere surrounding the bride's arrival.
Báilán, of the Tŭyùhún Kingdom,
is an extremely important place name in the ethnic history of
ancient China. Throughout the more than 900 year
medieval period of Chinese history–the Wèi, Jìn, Northern
and Southern dynasties, Táng, Sòng, and Yuán eras
(third to thirteenthcenturies)–the name Báilán remained in historical materials, demonstrating the name's historical
significance. Scholars have discussed the geographic position
of Báilán since the , but no consensus has emerged. In this paper we undertake a comprehensive investigation
of the issue. We carried out related field work in Dūlán County
and the Qaidam (Cháidámù) area of Hăixī Prefecture, Qīnghăi Province and interviewed knowledgeable
elders of the region. We also consulted the results of recent
archeological excavations. We advance explanations
for the terms 'Báilán Qiāng' and 'Báilán Mountains',
and suggest a location of the ancient city of Báilán.
My aunty cooks using straw and dried grass as fuel. If she had a solar cooker then she could use less straw and grass and save it instead for her household's livestock.
The villagers in Gongma Village have a meeting to vote who are the poorest families. These families will then receive solar cookers through my solar cooker project.
