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 1
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 East 1 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. 2
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 3
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 24
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 25
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 36
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 37
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 48
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 49
1 西夏外来物品平议 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 60
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 61
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 75
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 76
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 88
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 89
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 98
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 99
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 115
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 116
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 Wényìchūbănshè, 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 127