Forms of Exchange: China and the Muslim World

DATE: April 18–19, 2013

PLACE: April 18: 4:00 pm – 6:00 pm — Heyns Room, The Faculty Club, UC Berkeley
April 19: 9:30 am – 6:00 pm — Institute of East Asian Studies, 2223 Fulton Street, UC Berkeley

SPONSORS: Institute of East Asian Studies, Center for Middle Eastern Studies, Institute of Slavic, East European, and Eurasian Studies, Center for Chinese Studies



Chinese have interacted with Muslim populations and communities for over a millennium — since the early days of maritime entrepots and silk road caravans — exchanging goods, arts, and ideas. Today, relations between China and the Muslim world remain complex and varied. China's increasing power brings a new hunger for markets and material that has driven overtures to Muslim-majority regions around the world. This conference considers historical connections and contemporary realities of Southeast Asian, Central Asian, and the Middle Eastern relations with China. In particular, to what extent has China confronted or accommodated Islam, in its various forms, in pursuing its national interests? How has China modified its foreign policy in light of the nuclear ambition of Iran or the surge of activism collectively called the Arab Spring? And in what ways has exchange with the Muslim world shaped Chinese thought, culture, and contemporary realities?



Location: Heyns Room, Faculty Club

4:00 pm: Welcome
Wen-hsin Yeh
History, UC Berkeley and Director, Institute of East Asian Studies

Opening Remarks
Nezar AlSayyad, Professor of Architecture, Urban Design and Urban History and Chair, Center for Middle Eastern Studies

Panel 1 — Contemporary Relations between China and the Middle East

  • Moderator: Peter Bartu, IAS Teaching Program, UC Berkeley
  • Dawn Murphy, Woodrow Wilson School of Public and International Affairs, Princeton University
    Rising Revisionist? China's Evolving Relations with the Middle East in the post-Cold War Era
  • Wang Suolao, Director, Center for Middle East Studies, School of International Studies, Peking University
    China and Islamist Regimes after Arab Spring
  • Dru Gladney, Anthropology, Pomona College
    China's Middle East Pivot: The Past is not Prologue

FRIDAY, APRIL 19, 2013

Locatoin: IEAS Conference Room, 2223 Fulton Street, Berkeley

9:30 am: Opening Remarks
Wen-hsin Yeh

Panel 2 — Central Asia and the Near East
  • Moderator: Edward W. Walker, Executive Director, Institute of Slavic, East European, and Eurasian Studies
  • James D. Frankel, University of Hawaii, Manoa
    Chinese-Islamic Connections: Chinas Internal/External Muslim Relations
  • Rian Thum, History, Loyola University
    China in Islam: Turki perspectives from the 18th-20th centuries
  • Kwangmin Kim, History, University of Colorado
    Holy men and the people without state: Islam as a force of anti-state building in the nineteenth-century Sino-Central Asian borderlands
  • Kristian Petersen, Religion, Gustavus Adolphus College
    Textual Contacts, Qur'anic Journeys, and Interpretive Links
  • Gardner Bovingdon, Department of Central Eurasian Studies, Indiana University
    Just Gaming? China and Muslim Central Asia

Panel 3 — Yunnan and Tibet

    Moderator: Penny Edwards, Chair, South and Southeast Asian Studies, UC Berkeley
  • David Atwill, History, Pennsylvania State University
    Exiled from an Islamic Shangri-La: Lhasa Muslim Identity and the 'Kashmiri Tibetan' Incident of 1960
  • Ma Jianxiong, Anthropology, The Hongkong University of Science of Technology
    Making Genealogy and Building the Common Items Charity: Reform of Hui identity and communal network in the imperial extension from Ming to Qing on the Yunnan-Burma Frontier
  • Michael Brose, History, University of Wyoming
    Yunnan's Growing Ties to the Greater Islamic World
  • Kevin Caffrey, Committee on Degrees in Social Studies, Harvard
    Chinese Muslim Dialogics — Muslims to Yunnan and Back Again

Panel 4 — Discussion

  • Moderator: Wen-hsin Yeh
  • Peter Bartu, International and Area Studies, UC Berkeley
  • Engseng Ho, History and Cultural Anthropology, Duke Islamic Studies Center, Duke University
  • Wu Bingbing, Arabic Language and Culture, Peking University



Panel 1: Contemporary Relations between China and the Middle East

Dawn Murphy
Rising Revisionist? China's Evolving Relations with the Middle East in the post-Cold War Era
Since 2000, China has developed robust and multi-faceted relations with Middle Eastern countries. How do China's domestic interests impact its behavior towards this region? Based on extensive field research in China, Egypt, and South Africa, this paper analyzes China's domestic interests in relation to the Middle East in the post-Cold War era. It then examines examples of China's behavior towards this region resulting from those domestic interests. Specific foreign policy tools discussed include China's cooperation forums (the Forum on China-Africa Cooperation and the China Arab States Cooperation Forum); strategic partnerships; top leader visits; free trade agreement negotiations with the Gulf Cooperation Council (GCC); special economic zones established by China; and Chinese state support for its companies in this region. The paper argues that China's primary domestic interests in this region are to promote its own economic growth through access to natural resources and markets for Chinese goods and services and to ensure China's own domestic stability. Its behavior towards this region is also molded by its identity as a developing country.

Wang Suolao
China and Islamist Regimes after Arab Spring
Abstract Forthcoming

Dru C. Gladney
China's Middle East Pivot: The Past is not Prologue
This talk examines Chinas important and changing relationship with the Middle East, especially with regard to the recent tumultuous events there following several uprisings and revolutions across North Africa and the Middle East, known as the Arab Spring. Will China ever experience such tumult? How will these changes affect Chinas important relationship with the mostly Muslim Middle Eastern states and its energy dependency? How will Chinas own 21 million Muslims be affected by these changing relationships? This talk also examines the role of global social media and Western scholarship in shaping and interpreting the Uyghur problem in China. Some have suggested that China has already experienced a twitter revolution in Xinjiang as early as 2009. The July 5, 2009 riots in Urumqi were attributed by the Chinese state to outside forces, yet very few of the issues raised by the protestors invoked demands extending beyond Chinas borders. While the state media attributed the Uyghur protests to radical Islam and separatism, none of the protestors called for jihad or an independent Eastern Turkestan.

Twitter and other social media played an important role in publicizing the plight of Uyghur workers in southern China who had been mistreated, leading to an uprising in Urumqi city, over 3000 miles away. Internationally, the Uyghur diaspora helped to call global attention to an event that Chinese media initially denied, then attempted to shape through carefully edited reporting and selective coverage. Although the internet occupies a deterritorialized and disembodied space, claims and counterclaims in these competing narratives debated historical and contemporary authority over land and territory, as well as the bodies that appropriately or inappropriately belong to that space. Traditional approaches to identity conflicts and nationalism have insufficiently theorized the role social media plays in helping to construct translocal identities rooted in ethnic spaces and national boundaries. In addition, few have examined the increasing co-dependency between China and the Middle East in their rising energy and security concerns. This talk will seek to explore the effects of the Arab Spring on China and the role social networking has played in shaping a transnational diasporic community with strong ties to the Middle East that lays claim to a land and history that is no longer its own.

Panel 2: Central Asia and Near East

James Frankel
Chinese-Islamic Connections: Chinas Internal/External Muslim Relations The foundations for continuous relations between China and the Islamic world were laid even before the advent of Islam in 7th century Arabia. Retracing ancient overland and maritime trade routes, the Silk Road and Spice Route respectively, early Muslims reached China within the first century following the mission of the Prophet Muhammad (570–632). At the time, the Chinese and Islamic empires were the superpowers of their day, and engaged each other in instances of both competition and collaboration: military, economic and diplomatic. Exchanges between China and the Islamic world have produced significant technological and cultural developments. This history of exchange set the stage for ongoing relations between two of the worlds major civilizations that helped shape world history and continue to influence global affairs in the present day. The arrival of Islam in China more than 1,200 years ago also resulted in a sizeable Muslim minority population in China, who have played and continue to play an important role between the two civilizations, sometimes as cultural intermediaries, sometimes as political pawns.

This paper will provide an overview of the history of Chinese-Islamic relations, including the historical and contemporary involvement of Chinas internal Muslim populations, with a survey of connections between China and several sample Muslim countries.

Rian Thum, History, Loyola University
China in Islam: Turki perspectives from the 18th-20th centuries
This paper asks the question "what is China?" from the perspective of a so-called "marginal" Islamic society, the Turki-speaking, sedentary Muslims of Eastern Turkestan, known as Uyghurs since the 1930s. This group has been defined as marginal from two perspectives. For Sinologists their story fits into "frontier studies" and for Islamicists they fall into the category of "Islam at the margins." Of course, like most peoples, the Uyghurs and their ancestors did not consider themselves to be marginal in the least. The paper attempts to uncover new aspects of interactions between non-Chinese Muslims and China by viewing China from the Islamic Central Asian center.

For the Uyghurs and their ancestors China has appeared as a distant, though at times powerful, alien kingdom. Above all else China is defined in Turki texts by its idolatry, to the extent that Sino-Muslims are considered un-Chinese. Yet this apparently stark delineation between "Islam" and "China" begins to blur under closer examination. A survey of textual representations from the manuscript corpus reveals contradictory ideologies and gradations of Muslimness. As these contradictions are unraveled, it becomes clear that Uyghurs have tapped a wide variety of networks of significance and exchange to understand their strange neighbor. The paper argues that Inner Asian vocabularies of political legitimacy, Persian literary norms, trans-regional Sufi preaching networks, and globalized Quranic imperatives have shaped Uyghur visions of China, and through these visions, the interactions between the Chinese state and Central Asian Muslims. A comparison to ethnographic work from the last decade provides preliminary hypotheses about the connections between these older traditions and contemporary Ugyhur understandings of China.

Kwangmin Kim, History, University of Colorado
Holy men and the people without state: Islam as a force of anti-state building in the nineteenth-century Sino-Central Asian borderlands
This paper examines the role of the Muslim holy men (khwajas) as leaders of transnational resistance forces against state building processes in Central Asia in the nineteenth century. The nineteenth-century Central Asia witnessed ongoing processes of state building and agrarian development by numerous regional and imperial powers — the processes which was initiated by Chinese and Russian expansion into the region. Itinerant Muslim holy men emerged as the focal points of many anti state building resistances on both sides of the Sino-Russian imperial border. Focusing on the nineteenth-century khwaja wars in the eastern Turkestan in particular, this paper explores how the khwajas played an integral role in organizing transnational maroon communities (composed of displaced propertyless farmers, as well as hard pressed nomads and merchants, edged out in the double processes of state building and agrarian development), and built a shadow state, so to speak, at the fringe of the expanding agrarian frontier. In so doing, this paper challenges the dominant paradigm of understanding the khwaja war — the "Holy War against China" thesis; it argues that class rather than ethnicity was the crucial factor in the realignment of local politics in the wake of the Qing empire building, and shows how in Central Asia, class dynamics changed the meaning of being "local Muslims" and "Chinese" (or affiliated with Chinese) in subtle but definitive ways.

Kristian Petersen
Textual Contacts, Qur'anic Journeys, and Interpretive Links
Through overland exploration and maritime journeys Muslims have long encountered the Chinese. Additionally, in the hands of many of these travelers were texts that helped shape Chinese intellectual history. One of the clearest examples of exchange between Chinese and Muslim cultures is observed through textual reproduction and transmission. A constellation of Arabic and Persian Islamic texts have continually been utilized in China for various purposes. In this presentation, I outline the foreign Central Asian and Middle Eastern texts that were influential in the development of Chinese scientific and religious knowledge. I outline a brief history of Arabic and Persian astronomical handbooks, geographical accounts, calendrical guides, and Islamic texts that have informed Chinese science, medicine, governance, and religion.

Gardner Bovingdon
Just Gaming? China and Muslim Central Asia
Abstract Forthcoming

Panel 3: Yunnan and Tibet

David Atwill
Exiled from an Islamic Shangri-La: Lhasa Muslim Identity and the 'Kashmiri Tibetan' Incident of 1960
Tibetan Muslims, or Khache, have been a social, economic and even political force in Tibet since the 17th century. Their acculturation and indeed assimilation to Tibetan culture defies the common notion of Tibet as a monolithic entity at the top of the world. The confusion over Kashmiri Muslim identity as Tibetan, as Chinese, as Muslim, or as Kashmiri burst onto the international scene with the appearance of over one thousand Tibetans in the Himalayan towns of Kalimpong and Darjeeling in 1960. Unlike the large numbers of Tibetan refugees who fled following the Dalai Lama in 1959, these Tibetans were Muslim, or in the parlance of the time Kashmiri Muslims, and were immediately accorded Indian citizenship. Left behind in Lhasa were an almost equal number of Chinese Khache.

Todays talk will examine the 1960 Khache Incident in the framework of not only the Tibeto-Muslim World but also in the abrupt post-Bandung Conference (1955) shift in the Sino-Indian relationship and the central role the Tibetan Muslims played in the realignment of both nations.

The incident underscores in a much more nuanced manner the limits that the non-alignment, anti-imperialism, and pro-Asian solidarity movements of the 1950s had shaped both nations euphoric post-independence/liberation period. Precisely how the two governments seized upon the Tibetan Muslims in 1959 as the test case for these larger issues is even more startling when one realizes that even as the Dalai Lama crossed over into India thus sparking the Indians government interest in the Tibetan Muslims their precise history, position in Tibetan society, and transnational identity remained obscure, ambiguous and largely undocumented in Chinese, Tibetan and Western sources. Specifically, the 1960 Incident and the Indian Governments calculated rendering of Khache to denote Kashmiri echoed a consternation across Asia regarding the legal status of large diasporic communities. Concerns over such populations arose at the 1955 Bandung Conference where the hardening conceptualization of nation and citizen and the diminished possibility of retaining and leveraging multiple identities across multiple polities caused many nations in attendance to seek out bilateral agreements between various countries attending the conference itself. The lack of a broad diplomatic consensus over how and when such populations would be allowed to select their citizenship brings into sharp relief the complex fragility of hyphenated identities in the postcolonial world.

Jianxiong Ma
Making Genealogy and Building the Common Items Charity: Reform of Hui identity and communal network in the imperial extension from Ming to Qing on the Yunnan-Burma Frontier
During the 13th to 15th centuries during Ming dynasty in China, more and more Huihui people were resettled from middle Asia and parts of central China to Yunnan. Some of them gradually lost their Muslim identities and original Islamic religious practice. After the 16th century, in the transformation from the Ming to the Qing dynasties, some Huihui scholars began to mobilize a movement to re-interpret Islamic ideas using the concepts of Confucian or Neo-Confucianism. Through this change, gradually, the Hui identity reformed. The Islamic education system was developed in communities based on the Common Items Charity, to extend local communities into a network. All of these developments were mainly based on the communal charity resources coming from minefields in the mountain areas, and long distance trade, especially on the Yunnan-Burma frontier. For example, when the Qing state tried to produce more and more silver and copper, many minefields were controlled by various powerful, Hui, minefield hosts. Through the extension of the Hui network, the Hui elite established, in a communal mosque, their Islamic education, which was based on the Common Items Charity in their home villages. It formed the basis of cultural construction for internal governance and a trans-regional network for business management and goods transportation. More Hui Muslims could, therefore, be freed from their everyday agricultural and official taxation and services tasks, because the Common Items played the role of a communal organization, and became a shield to deal with the state. In this way, the function of the Common Items Charity was to provide mosque education, deal with communal affairs, play host to long distant travelers and fulfill official tasks. Meanwhile, the network, based on cultural infrastructure like a common genealogy and a Confucian interpretation of Islam, made the sharing network possible. This systemic reform was pushed forward by some Confucian and Islamic scholars, but during the period from the 1710s to the 1810s, the Hui network based on the Common Items Charity was constructed. This system provided a fundamental institution for the Hui communities and integrated communal cohesion as well as the network extension. However, when the mine resources shrank some serious conflicts arose which brought about the Hui Muslim uprising, from the 1850s to the 1870s. In general, the process of the reform of Hui identity was linked with the charity network, but originally based on cultural projects like interpreting Islam using a Confucian concepts system and making a genealogy to link the Prophet with local historical figures, so that the communal network based on common property and a charity institution could developed. This social mechanism also provided some inter-regional linkage for Chinese empires, from its margin to its center, as a part of empire construction on the frontier. On one hand, it was a way of religious continuity; on the other hand, it was a new movement of religious interpretation that waved in the process of identity mobilization in a period of political transformation from the Ming to mid-Qing China.

Michael Brose
Yunnan's Growing Ties to the Greater Islamic World
My paper examines recent developments in the Yunnan Hui community that illustrate that communitys growing links to the wider Islamic world. Case studies include new mosques in two Hui communities in south-central Yunnan, and activities of an Islamic Studies Institute. These activities indicate that the Hui in central Yunnan have experienced a tremendous resurgence in the post-Mao era, and have taken advantage of their growing economic power to forge important links to the wider Islamic world that will eventually place Yunnan as an important place in that world as well as within the Peoples Republic.

Kevin Caffrey
Chinese Muslim Dialogics — Muslims to Yunnan and Back Again By examining a revelatory incident of peripheral Chinese Muslims narratively situating the way "science" moved across geographical space and temporal distance to connect the Muslim world and China in the conceptual mechanism of exchange, this presentation will suggest a way to understand a governing mechanics of relationship between the two great civilizational subjects. In the emergent processes of dialogic "stories they tell themselves about themselves" — indeed, stories that capture the ethnographer as well as the informant — this reading of quotidian experience can help understand ways in which China is a part of "The Muslim World" and vice versa.



David G Atwill is Associate Professor of History and Asian Studies and is the Department of History's Director of Graduate Studies at Penn State University. He received his doctorate in Chinese history from the University of Hawaii, Manoa in 1999. After teaching at Juniata College and University of Colorado, Denver he joined the Penn State Department of History in 2002. Atwill has been a researcher or visiting scholar at several institutions including the Academia Sinica's Institute of History and Philology, Yunnan University, Minzu University of China and at the Humboldt University (Berlin). He has received several fellowships including a Fulbright both to the Republic of China and to the People's Republic of China as well as a multi-year Mellon New Direction Fellowship.

Dr. Atwill's early research largely centered on the ethno-religious identity of the Muslim Chinese (or Hui) in the southwestern Chinese province of Yunnan. He has published several articles on this topic and a monograph entitled The Chinese Sultanate: Islam, Ethnicity and the Panthay Rebellion in Southwestern China, 1856–1873 was published by Stanford University Press (2006). In 2009, he co-authored with Yurong Yang Atwill, Sources in Chinese History: Diverse Perspectives from 1644 to the Present, which was published with Prentice Hall More recently, he has been dividing his time between two distinct projects. The first is a re-examination of Qing China's 'corridors of contact' as seen through the eyes of Lin Zexu and the second a broad study of the Tibetan Muslims.

Peter Bartu is a Lecturer in International and Area Studies at the University of California, Berkeley. He has worked for the United Nations in a variety of roles in the Middle East, Asia and Africa. From 2001–2003 he was a political advisor to the UN envoy to the Middle East peace process. In 2008–2009 he led a UN team that sought to reconcile border disputes between Baghdad and the Kurdish Regional Government, and in 2011 he worked with the National Transitional Council in Benghazi and Tripoli on plans to restore constitutional government in Libya.

Gardner Bovingdon is an Associate Professor and the Director of Graduate Studies for Central Eurasian Studies, Adjunct Assistant Professor of Political Science and Assistant Professor of East Asian Languages and Cultures at Indiana University. He received his PhD from Cornell University in 2002. His research interests include politics in contemporary Xinjiang, history of modern Xinjiang, historiography in China and nationalism and ethnic conflict. He has written The Uyghurs: Strangers in Their Own Land, published by the Columbia University Press. His publication highlights include Politics in Modern Xinjiang, CCP Policies and Popular Responses in Xinjiang, 1949 to the present, Contested Histories, Autonomy in Xinjiang: Han Nationalist Imperatives and Uyghur Discontent, The Not-So-Silent Majority: Uyghur Resistance to Han Rule in Xinjiang, and The History of the History of Xinjiang.

Michael Brose is an Associate Professor in History at the University of Wyoming, with appointments in International Studies and Religious Studies programs. He received an MA in International Studies from the University of Washington, Jackson School, in 1991 where he worked with Jack Dull and Steve Harrell. He finished his Ph.D. from the University of Pennsylvania, Asian & Middle East Studies, in 2000 where he worked with Robert Hartwell, Tom Allsen, Paul Smith, Nancy Steinhardt and Nathan Sivin.

Michael's dissertation work focused on the role of Uyghurs in Mongol Yuan China as social and political elites, and resulted in his book, Subjects and Masters: Uyghurs in the Mongol Empire, and several articles. He continues to research non-Chinese personnel in Yuan and Ming China, and that work has led him to develop an interest in the history and contemporary status of the Muslim Hui community in Yunnan.

Kevin Caffrey is an Anthropologist working in the Committee on Degrees in Social Studies at Harvard University. He earned the Ph.D. from The University of Chicago in 2007, having conducted several years of ethnographic fieldwork with the Muslim and other minority populations of Yunnan Province and other places along the China-Southeast Asia-Tibet frontier. In addition to poetic and political aspects of Chinese society and culture, he continues to be interested in matters of ritual, sentiments, and conflict in Asia; with particular attention to ethnic and religious concerns in Chinese populations. In 2009 he took up the position of Lecturer in Social Studies at Harvard, where he continues to teach anthropological topics and social theory as they relate to China and its Asian frontiers.

James D. Frankel is a member of the faculty of Religion at University of Hawai'i at Mānoa, teaching courses in Islamic Studies, comparative religion, and mysticism. He holds a Bachelor's degree in East Asian Studies and a doctorate in Religion from Columbia University. With his training in the study of religion and his specialization in Islam, his expertise is in the history of Islam in China, a field that draws upon and informs his scholarly interests in the comparative history of ideas, and religious and cultural syncretism. Dr. Frankel's recent first book, Rectifying God's Name: Liu Zhi's Translation of Monotheism and Islamic Ritual Law in Neo-Confucian China (University of Hawai'i Press, 2011) examines Chinese Islamic scholarship and literature of the early Qing (1644–1911) period. He has lived in China and has traveled extensively in Asia and Europe, where his research has included work with scholars and religious leaders of Muslim minority communities.

Dru C. Gladney is Professor and Chair of the Department of Anthropology at Pomona College in Claremont, California. Previously, he was President of the Pacific Basin Institute at Pomona (from 2006–2010), and prior to that was Professor of Asian Studies at the University of Hawai'i at Manoa (from 1993–2006), as well as Senior Research Fellow at the East-West Center (1993–1998) and inaugural Dean of the Asia-Pacific Center in Honolulu, Hawai'i (1998–2000). He is author of the award-winning book, Muslim Chinese: Ethnic Nationalism in the People's Republic (Harvard University Press, 1996, 1st edition 1991), as well as Ethnic Identity in China: The Making of a Muslim Minority Nationality (Cengage, 1998); Making Majorities: Constituting the Nation in Japan, China, Korea, Malaysia, Fiji, Turkey, and the U.S. (Editor, Stanford University Press, 1998); and Dislocating China: Muslims, Minorities, and Other Sub-Altern Subjects (2004, Chicago: University of Chicago Press).

Engseng Ho is Professor of Anthropology and Professor of History at Duke University. He was educated at Stanford University in Economics and Social Sciences, and at the University of Chicago in Anthropology. He was previously Professor of Anthropology at Harvard University and Senior Scholar at the Harvard Academy for International and Area Studies. He is interested in the international and transcultural dimensions of Islamic societies, and their relations to western empires. He has conducted research in the Middle East, South Asia and Southeast Asia. Professor Ho spent a few years as an international economist in Singapore before pursuing a masters and PhD at the University of Chicago. There he regularly met with multiple mentors in anthropology, Arabic and Islamic studies. His dissertation on a society of Yemeni people that had a 500-year history of migration broke the mold of a traditional anthropology program that focuses on the study of contemporary society in one geographic locality.

Professor Ho spent two years in Yemen conducting research that revealed a rich history of a people who traveled throughout East Africa, the Arab world, India and Southeast Asia, intermarrying and contributing to the establishment of new Muslim religious, political and legal institutions. He is the author of The Graves of Tarim: Genealogy and Mobility across the Indian Ocean, published by the University of California Press in the California World History Library.

Kwangmin Kim (Ph.D., University of California, Berkeley) is assistant professor of History at the University of Colorado, Boulder, and postdoctoral associate at the Council on East Asian Studies at Yale University. He specializes in early modern Chinese history (the Ming-Qing period) and has a particular interest in the transformation of the Chinese borderlands and East Asian world order from the fourteenth to the nineteenth centuries. His research focuses on the role of the two global currents of the early modern world — colonialism and transnational trade — in transforming East Asia. His most recent publication is Profit and Protection: Emin Khwaja and the Qing Conquest of Central Asia, 1759–1777, Journal of Asian Studies 71:3, August 2012. He is currently preparing a book on trade and state building in Qing Central Asia in the eighteenth and nineteenth centuries.

Jianxiong Ma is an assistant professor of Anthropology in the division of humanities at the Hong Kong University of Science and Technology. His books include The Lahu Minority in Southwest China: A Response to Ethnic Marginalization on the Frontier (Routledge, 2013) and Reinventing Ancestor: Ethnic Mobilization in China's Southwest Frontier and the Historical Construction of Lahu (in Chinese, The Chinese University Press, 2013). His present research focuses on the historical formation of Sino-Burma frontier and ecological conditions of cultural diversity and ethnicity in Southwest China, especially in Yunnan province.

Dawn Murphy is a Princeton-Harvard China and the World Postdoctoral Research Fellow at Princeton University. She received her Bachelor of Science in Industrial and Labor Relations from Cornell University, Master of International Affairs from Columbia University's School of International and Public Affairs, and Ph.D. in Political Science from George Washington University. Murphy specializes in Chinese foreign policy and international relations. Her current research analyzes China's interests and behavior as a rising global power towards the existing international order. At Princeton, she is working on a book manuscript titled Rising Revisionist? China's Evolving Relations with the Middle East and Sub-Saharan Africa in the post-Cold War Era. The project is based on field work conducted as a Visiting Scholar with the Chinese Academy of Social Sciences in Beijing, China; a Visiting Research Fellow with the American University in Cairo, Egypt; and a Visiting Researcher at Stellenbosch University's Centre for Chinese Studies in South Africa.

Dr. Murphy recently co-authored a chapter with Professor David Shambaugh on Sino-American relations in the Middle East, Africa, Latin American and Europe in the edited volume titled Tangled Titans: The United States and China. She has also taught Chinese Foreign Policy courses at George Washington University in Washington, D.C.

Kristian Petersen is a Visiting Assistant Professor in the Department of Religion at Gustavus Adolphus College. His research focuses on the development of Islam in China and Sino-Islamic intellectual history. He is the host of New Books in Religion and New Books in Islamic Studies and on the steering committee for the Contemporary Islam Group at the American Academy of Religion. He has two book projects underway, The Great Transformation: Pilgrimage, Scripture, and Language in the Sino-Islamic Intellectual Tradition, which is under review with Stanford University Press, and The Treasure of the Heavenly Scripture: Sino-Islamic Qur'anic Engagement, which is under contract with Oxford University Press.

Rian Thum is Assistant Professor of History and director of the Asian Studies Program at Loyola University New Orleans. He received his PhD in 2010 from Harvard University's Inner Asian and Altaic Studies program, where he focused on the history of the Uyghur people of what is now the People's Republic of China. In his book manuscript, The Sacred Routes of Uyghur History, Thum argues that manuscript technology, local pilgrimage, and genre have shaped popular Uyghur understandings of the past as they developed from 1600 to the present. His current research interests include historical anthropology, non-nationalist identities, orality and writing, historiography, mobility, money, and the place of non-Han peoples in China. Recent publications have appeared in The Journal of Asian Studies and Central Asian Survey.

Wang Suolao is an Associate Professor and director of Center for Middle East Studies in School of International Studies, Peking University of China. He received a B.A. in History from Northwestern University in 1985, a M.A. in Afro-Asian History from Peking University in 1989 and a Ph.D. in International Politics from Peking University in 2000. He has been a faculty member of Peking University since 1989, and went to pursue further studies in Faculty of Arts and Faculty of Dar El-Ulum in Cairo University of Egypt, 1992–1994. He also did research works as visiting scholar in Department of Islamic & Middle Eastern Studies, Faculty of the Humanities, Hebrew University of Jerusalem, 2001–2002; and in Department of Public Administration, Faculty of Social and Behavioural Sciences, Leiden University of the Netherlands, 2007–2008. He can speak English as well as Arabic, teaching courses include International Relations in the Middle East, Politics and Diplomacy in the Middle East, Contemporary Relations between China and the Middle East. Currently he is an executive member of China's Association for Middle East Studies, member of China's Association for Afro-Asian Studies and member of China's Association for African History. His theses including "Analysis of Egyptian Nationalism", "The impact of 9/11 events on the Middle East peace process", "Is Muslim the Provocateur of Wars in the Contemporary World?", "The Recent Lebanon-Israeli War and America's Idea of Ďa New Middle East'", "Egypt's Unique Position and its Effective Role in Sino-African Cooperation", "Non-Interference and China's African Policy: The Case of Sudan", "An Analysis of 'Genocide Theory' in Darfur", "The Arab-Israeli Conflict and Religious Factors", "The Persian Gulf Security from Chinese Perspective", "Arab Spring: Retrospect and Prospect", etc.

Wu Bingbing is an associate professor in the Department of Arabic Language and Culture at Peking University. He was a visiting scholar in Kuwait University in 1997 and Damascus University in 2001, and received his Ph.D. in Arabic Language and Literature at Peking University in 2003. His research interests include Arab-Islamic Culture, Shi'ite Islam, history of Islam, and contemporary Islamic issues. He is the author of the book The Rise of the Shi'i Modern Islamism (CASS Press, Beijing, 2004). His other published works include articles on the concept of Jihad and contemporary Islamic terrorism, Ummah and Islamic society, secularism in the Arab World, etc. Now he is a fellow of China Association of Middle East Studies and deputy general secretary of China Arabic Language Education Association.



The conference — Forms of Exchange: China and the Muslim World — will be held in two locations on the UC Berkeley campus.

Session 1: The Faculty Club

The first session will be held in the Heyns Room of the Faculty Club, UC Berkeley. The Heyns Room is on the first floor, which is wheelchair accessible. The Faculty Club is located in the southeast region of campus. Please find the Faculty Club in section C5 of this large campus map.

Campus map

Session 2: Institute of East Asian Studies

The second session will be held at the Institute of East Asian Studies, 2223 Fulton Street, 6th Floor conference room, UC Berkeley. The Institute of East Asian Studies is located in the southwest region of campus. Please find IEAS in section D1 of this large campus map.


Directions to the Berkeley campus

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From Highways 24/13

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