I've always known that there have been recognized Jewish communities almost everywhere in the world, but I was never familiar with their histories and traditions specifically. I was thus pleasantly suprised to learn that there was a recognized Jewish community in China. The Kaifeng Jews have existed in Kaifeng, in Henan province, for hundreds of years. The Kaifeng Jews were not considered to be traditionally Jewish by the Han Chinese, who recognized the Kaifeng Jews by the term "tiaojinjiao", which means "the religion which removes the sinew." This is considered to be a reference to kashrut (kosher), the Jewish dietary proscriptions.
It's interesting to note that Europeans had no idea that Jews existed in China until 1605, when Matteo Ricci, a jesuit priest from Italy, was visited by a Jewish man from Kaifeng, who had come to Beijing to take examinations for his jinshi degree. Ricci recognized the man to be Jewish because when he saw an image of Mary and the Christ child, he believed that it was an image of Rebecca with Jacob. The priest learned from this man that there was a community of Jews that lived in Kaifeng, and they had a synagogue and volumes of textual and pictorial materials, as well as books. Ricci included this encounter in one of his accounts, "de Christiana expeditione apud Sinas suscepta ab Societate Jesu," or "on Christian expeditions to China undertaken by the Society of Jesus."
The following link is to a short video that shows the Kaifeng Jews arriving in Israel to study the Torah. http://www.youtube.com/watch?v=edhtdoPukk0
Tuesday, March 23, 2010
Tuesday, February 23, 2010
Blog Entry XII - The Great Game
Not only the title of a book by our good and familiar friend Peter Hopkirk, "The Great Game" is a term that embodies the rivalry and conflict between the interests of the British Empire and interests of the Russian Empire for power in Central Asia. The so-called "classic" Great Game period is generally thought to range approximately from the Russo-Persian Treaty of 1813 to the Anglo-Russian Convention of 1907. A second, less intensive phase, the so-called "renaissance," followed the Bolshevik Revolution of 1917. The term "The Great Game" is usually associated with Arthur Conolly, who was an intelligence officer of the British East India Company's Sixth Bengal Light Cavalry. The Great Game was almost altogether unheard of in popular culture until it was introduced into the mainstream media by British novelist Rudyard Kipling in his novel "Kim".
It seems as though there is a lot of grey area when it comes to this period in history, and thus it's fitting that there is a book titled "Myth and Reality in the Great Game," by Gerald Morgan, that attempts to clarify the issues surrounding the period. Morgan researched and examined various departments of the British Raj to determine if there ever existed a British intelligence network in Central Asia, and, he concluded that such an organization did not exist. To Morgan, it appears that British efforts to obtain information on Russian movement in Central Asia was limited, and described as "rare", and in the least was not a priority in their Central Asian affairs. It's almost amusing to think that events resembling The Great Game adventures described in "Kim" were shaky rumors that were popular folk-tales in Central Asia, and were applied as much to Russia as to Britain.
The primary interest of the British Empire in India and in Central Asia was to have control of the native population, not prevent a Russian invasion. The latter was certainly just as eminent, however, the former seems to take precedence. According to Connelly himself, this is indeed true, and the proof is furthered by the display of British sympathies toward Christians in Central Asia, a sympathy that the British Empire also shared with the Russians. This pretext does seem like a suitable one, one to disguise the desire of a particular power to control a particular region. Historians don't deny this shared religious interest between the British and the Russians, but it has often been described as somewhat unrealistic, for the reason I've just previously described.
I was unaware that, recently there has been recognition of the idea that The Great Game continues as a conflict between the United States led NATO and the Russia-China led SCO over the Central Asian oil pipelines....
A charicature depicting the Amir of Afghanistan, Sher Ali Khan, between the British lion and the Russian bear, exclaiming "Save me from my friends!" The rule of the Amir Sher Ali Khan was hindered by pressure from both Britain and Russia, though the Amir attempted to keep his country neutral in their conflict.
It seems as though there is a lot of grey area when it comes to this period in history, and thus it's fitting that there is a book titled "Myth and Reality in the Great Game," by Gerald Morgan, that attempts to clarify the issues surrounding the period. Morgan researched and examined various departments of the British Raj to determine if there ever existed a British intelligence network in Central Asia, and, he concluded that such an organization did not exist. To Morgan, it appears that British efforts to obtain information on Russian movement in Central Asia was limited, and described as "rare", and in the least was not a priority in their Central Asian affairs. It's almost amusing to think that events resembling The Great Game adventures described in "Kim" were shaky rumors that were popular folk-tales in Central Asia, and were applied as much to Russia as to Britain.
The primary interest of the British Empire in India and in Central Asia was to have control of the native population, not prevent a Russian invasion. The latter was certainly just as eminent, however, the former seems to take precedence. According to Connelly himself, this is indeed true, and the proof is furthered by the display of British sympathies toward Christians in Central Asia, a sympathy that the British Empire also shared with the Russians. This pretext does seem like a suitable one, one to disguise the desire of a particular power to control a particular region. Historians don't deny this shared religious interest between the British and the Russians, but it has often been described as somewhat unrealistic, for the reason I've just previously described.
I was unaware that, recently there has been recognition of the idea that The Great Game continues as a conflict between the United States led NATO and the Russia-China led SCO over the Central Asian oil pipelines....
A charicature depicting the Amir of Afghanistan, Sher Ali Khan, between the British lion and the Russian bear, exclaiming "Save me from my friends!" The rule of the Amir Sher Ali Khan was hindered by pressure from both Britain and Russia, though the Amir attempted to keep his country neutral in their conflict.
Monday, February 8, 2010
Blog Entry XI - Bewildering Interdependence
Said's article in "The Nation" highlights the influence that the media has on public thought and opinion in regards to Islam. He brings to light in particular the hostility and ignorance that is diffused through time and space based media alike--television, internet, and newspapers--which promotes an atmosphere of fear and misunderstanding in non-Muslims. It's important to note that the inherent subjectivity of the media is bolstered even further by important nationals and public figures adhering to the notion of "West" versus "Islam," by openly and admittedly deconstructing the complex issues of international relations and "interdependence" to such a base degree that, as Said explains, that their so-called enlightened commentary can be compared in nature to simple catch-phrases like "War of the Worlds." I found that assessment slightly humorous, because in fact, so much of non-Muslim ideas about "Islam and the West" that come from the media are prefaced in such a ridiculous way, and yet, sometimes these ideas are not questioned.
Unfortunately, ideas that mainstream media present to us about Islam are like any other ideas; they are sensationalist and for the most part, are uneducated and uninformed. Living under the umbrella of importance and prominence of the "West" is naturally accompanied by living in a culture where we are constantly compelled to feel threatened, and whether the threat is immediate or not is determined by the media and what the media chooses to transmit. When such a powerful society as the West feels threatened by the unknown, they feel the need to retaliate rather than understand. Retaliation is quicker, simpler, than making an effort to understand, and making an effort to educate the public in this same manner of understanding would not belong to the realm of "quick and simple". The media is known for over-simplified, over-hurried presentation of ideas. To summarize crudely, most public discourse on "Islam and the West" perpetuates a circle of ignorance.
I would like to mention that I couldn't access the full article by Hirschkind and Mahmood, and thus am unable to comment on it!
Unfortunately, ideas that mainstream media present to us about Islam are like any other ideas; they are sensationalist and for the most part, are uneducated and uninformed. Living under the umbrella of importance and prominence of the "West" is naturally accompanied by living in a culture where we are constantly compelled to feel threatened, and whether the threat is immediate or not is determined by the media and what the media chooses to transmit. When such a powerful society as the West feels threatened by the unknown, they feel the need to retaliate rather than understand. Retaliation is quicker, simpler, than making an effort to understand, and making an effort to educate the public in this same manner of understanding would not belong to the realm of "quick and simple". The media is known for over-simplified, over-hurried presentation of ideas. To summarize crudely, most public discourse on "Islam and the West" perpetuates a circle of ignorance.
I would like to mention that I couldn't access the full article by Hirschkind and Mahmood, and thus am unable to comment on it!
Tuesday, February 2, 2010
Blog Entry X - On Islam...
Where to begin? Perhaps by noting that, although in Europe and North America we think we're knowledgeable and understanding in regards to other cultures, we are not as knowledgeable or understanding as we may think we are (I'm speaking on broad terms here, what a coincidence!). When it comes to Islam in particular, we've developed, or perhaps spawned, a multi-lateral culture that ranges from positive interest, to tolerance, to fear. It may be fair to say that the media is mostly responsible for this, yet at the same time, certain scholars and academics are marginally responsible, too. Take for example, Huntington's article "The Clash of Civilizations", that implies that, once the various civilizations have been eliminated through diverse means, "the West" will be pitted in an inevitable death match against "the Muslim world." Add this and other articles and books on the subject to media portrayals of fundamentalists, and we have a very one-sided, over-simplified approach to Islam.
Most of us know better, or at least, I hope we do. Have the strong economic and political ties between "the West" and "the Muslim world" been forgotten? What about the centuries of rich and vibraint history, of Islamic art, architecture, and literature that is often ignored? What about our Muslim friends, neighbours, and colleagues? The blinders should be removed so that the complexity of Islam can be fully understood and appreciated, just as we in "the West" expect other cultures to do. It's proof of the present when Ernst has to preface his book, "Following Muhammad", with an explanation that by defending Islam (or attempting to clarify the current issues surrounding it) he is neither an impostor nor a traitor, in order to have his book published.
Most of us know better, or at least, I hope we do. Have the strong economic and political ties between "the West" and "the Muslim world" been forgotten? What about the centuries of rich and vibraint history, of Islamic art, architecture, and literature that is often ignored? What about our Muslim friends, neighbours, and colleagues? The blinders should be removed so that the complexity of Islam can be fully understood and appreciated, just as we in "the West" expect other cultures to do. It's proof of the present when Ernst has to preface his book, "Following Muhammad", with an explanation that by defending Islam (or attempting to clarify the current issues surrounding it) he is neither an impostor nor a traitor, in order to have his book published.
Monday, January 11, 2010
Blog Entry IX - Syncretism
Syncretism is a term that can be applied to a widely ranging variety of social, political, historical and anthropological areas of subject matter. It imparts the same meaning when used to describe religion. Thus, religious syncretism is "the attempt to unite disparate or contrary" beliefs, practices and ideas, and often involves the amalgamation of these beliefs, practices and ideas from various religious schools of thought.
I think what separates Manichaeism from other syncretic religious traditions is that other syncretic religious traditions have a tendency to refute their syncretic origins and profess to be a "pure" or "revealed" religious innovation. These exclusivist religious schools feel that an addition to their faith or an amalgamation with another faith would corrupt or distort the "truth" of their religion and are thus hesitant to be part of, or admit to syncretism. For example, both Judaism and Islam have been interpreted as having syncretic elements, but both religious schools refute these conjectures despite any plausible academic evidence in favour of maintaining their "pure" and "truthful" titles.
In contrast to exclusivist traditions that refuse to acknowledge their potentially syncretic orgins, the mythological religions of Classical and Hellenistic Greece and Rome both openly describe their schools of thought as syncretic. They admit to sharing and variating eachother's traditions, as well as adopting traditions from Persian, Anatolian and Egyptian traditional sources. To the religious innovators and followers of mythological religions of Greece and Rome, syncretism was a means to reduce potential inter-religious tension and hostility.
Manachaeism, in this context, neither refuted or professed its syncretic nature. Manichaeism aimed to present the complete version of teachings that were deemed to be corrupt, distorted and misinterpreted by the followers of its "ancestors" Adam, Zoroaster, Buddha and Jesus, and as Manichaeism was diffused, it also amalgamated dieties, spirits and themes from various religious scriptures.
Colourfully illustrated Manichaean iconography.
Elicti writing from a Manichaean book found at Turfan, Turkestan.
I think what separates Manichaeism from other syncretic religious traditions is that other syncretic religious traditions have a tendency to refute their syncretic origins and profess to be a "pure" or "revealed" religious innovation. These exclusivist religious schools feel that an addition to their faith or an amalgamation with another faith would corrupt or distort the "truth" of their religion and are thus hesitant to be part of, or admit to syncretism. For example, both Judaism and Islam have been interpreted as having syncretic elements, but both religious schools refute these conjectures despite any plausible academic evidence in favour of maintaining their "pure" and "truthful" titles.
In contrast to exclusivist traditions that refuse to acknowledge their potentially syncretic orgins, the mythological religions of Classical and Hellenistic Greece and Rome both openly describe their schools of thought as syncretic. They admit to sharing and variating eachother's traditions, as well as adopting traditions from Persian, Anatolian and Egyptian traditional sources. To the religious innovators and followers of mythological religions of Greece and Rome, syncretism was a means to reduce potential inter-religious tension and hostility.
Manachaeism, in this context, neither refuted or professed its syncretic nature. Manichaeism aimed to present the complete version of teachings that were deemed to be corrupt, distorted and misinterpreted by the followers of its "ancestors" Adam, Zoroaster, Buddha and Jesus, and as Manichaeism was diffused, it also amalgamated dieties, spirits and themes from various religious scriptures.
Colourfully illustrated Manichaean iconography.
Elicti writing from a Manichaean book found at Turfan, Turkestan.
Friday, January 8, 2010
Blog Entry VIII - Horses and the Golden Age of the Tang
The high culture of the Tang dynasty is suggestive of typical western perceptions of late classical China—typical in a good way. The descriptions of the culture in Chang’an evoke a sense of romanticism, adventure, and a flourishing era full of wonder that many of us are familiar with, perhaps even since childhood, of what it may have been like to experience classical China. I personally found the position of upper class women and their material and social culture to be especially interesting. To me, the horsewomen of Chang’an are symbolic of the Tang dynasty.
Women in Chang’an had the opportunity to become skilled horsewomen, riding in the same style and with the same caliber of horses as the men did. In classical Europe, however, it was unfathomable for women to become adept horsewomen, let alone ride at a level comparable to men. In Chang’an, the horsewomen rode full-saddle, and could partake in various hunting activities with or without the accompaniment of men, including falconry and small game chases. Conversely, women in classical Europe rode side-saddle, usually rode only with male company, and very infrequently partook in falconry, small game chases, and other equestrian related sports. Furthermore, the riding costumes of the Chang’an women are particularly representative of their bold, progressive style. They adopted riding costumes similar to those of men, wearing long, tailored pants and leather boots, with billowing shirts and hunting caps that barely covered their hair or their faces! At the time, that would have been considered quite risqué, and yet, remains fashionable for horsewomen even contemporarily. In Europe, this fashion of riding costume wouldn’t take precedence for horsewomen until over a thousand years later. Women rode horses wearing flouncy, ruffled dresses, wide-brimmed hats and chiffon veils well into the late seventeenth century!
The direct image link is broken, so I've provided the link to the image on it's website. It's a clear, simple painting of Tang dynasty horsewomen and their costumes. There are accompanying images of similar genre on this website.
http://www.cultural-china.com/chinaWH/images/arbigimages/38ddb1ceeeee89f3f802f57d96b06a14.jpg
Below, a contemporary re-enactment of Tang dynasty costume and performance.
Women in Chang’an had the opportunity to become skilled horsewomen, riding in the same style and with the same caliber of horses as the men did. In classical Europe, however, it was unfathomable for women to become adept horsewomen, let alone ride at a level comparable to men. In Chang’an, the horsewomen rode full-saddle, and could partake in various hunting activities with or without the accompaniment of men, including falconry and small game chases. Conversely, women in classical Europe rode side-saddle, usually rode only with male company, and very infrequently partook in falconry, small game chases, and other equestrian related sports. Furthermore, the riding costumes of the Chang’an women are particularly representative of their bold, progressive style. They adopted riding costumes similar to those of men, wearing long, tailored pants and leather boots, with billowing shirts and hunting caps that barely covered their hair or their faces! At the time, that would have been considered quite risqué, and yet, remains fashionable for horsewomen even contemporarily. In Europe, this fashion of riding costume wouldn’t take precedence for horsewomen until over a thousand years later. Women rode horses wearing flouncy, ruffled dresses, wide-brimmed hats and chiffon veils well into the late seventeenth century!
The direct image link is broken, so I've provided the link to the image on it's website. It's a clear, simple painting of Tang dynasty horsewomen and their costumes. There are accompanying images of similar genre on this website.
http://www.cultural-china.com/chinaWH/images/arbigimages/38ddb1ceeeee89f3f802f57d96b06a14.jpg
Below, a contemporary re-enactment of Tang dynasty costume and performance.
Tuesday, November 24, 2009
Blog Entry VII - The Dunhuang Exchange
A prefecture and place of military importance, Dunhuang was a major point of cultural exchange during the Han and Tang dynasties. Dunhuang was accessible from both east and west on the Silk Road, and thus made it a primary stopover for pilgrims, merchants, and monks who were passing through the region. The variety of art and artifacts found at Dunhuang attests to the diversity of the people who made their way along the Silk Road at various times, from various places.
Buddhist masters and monks alike, from India and Central Asia, often stopped at Dunhuang while travelling to the Chinese capital of Chang'an. The abundance of painted caves and illuminated manuscripts made it an ideal place for Buddhists to meditate, read, or learn about Chinese culture before entering the capital. It was a Buddhist epicentre that provided temples, gardens, and lecture halls for anyone who desired to utilize them, and as such, Dunhuang was a thriving monastic community.
Frescoe from one of the Mogao Caves at Dunhuang. Preservation of these frescoes is of utmost priority, with visitors from all around the world who come to Dunhuang to view them.
Buddhist masters and monks alike, from India and Central Asia, often stopped at Dunhuang while travelling to the Chinese capital of Chang'an. The abundance of painted caves and illuminated manuscripts made it an ideal place for Buddhists to meditate, read, or learn about Chinese culture before entering the capital. It was a Buddhist epicentre that provided temples, gardens, and lecture halls for anyone who desired to utilize them, and as such, Dunhuang was a thriving monastic community.
Frescoe from one of the Mogao Caves at Dunhuang. Preservation of these frescoes is of utmost priority, with visitors from all around the world who come to Dunhuang to view them.
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