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Turkic settlement of the Tarim Basin

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Historical process
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History ofXinjiang

Turkic peoples began settling in theTarim Basin in the 7th century. The area was later settled by the TurkicUyghurs, who founded theQocho Kingdom there in the 9th century.[1] The historical area of what is modern-dayXinjiang inChina consisted of the distinct areas of the Tarim Basin (also known asAltishahr) andDzungaria. The area was first populated by theTocharians and theSaka, who wereIndo-Europeans and practicedBuddhism. The Tocharian and Saka peoples came underXiongnu[2][3][4][5][6] and thenChinese rule during theHan dynasty as theProtectorate of the Western Regions due to wars between the Han dynasty and the Xiongnu. TheFirst Turkic Khaganate conquered this region in 560, and in 603, after a series of civil wars, the First Turkic Khaganate was separated into theEastern Turkic Khaganate and theWestern Turkic Khaganate, with Xinjiang coming under the latter.[7][page needed] The region then became part of theTang dynasty as theProtectorate General to Pacify the West after theTang campaigns against the Western Turks. The Tang dynasty withdrew its control of the region in the Protectorate General to Pacify the West and theFour Garrisons of Anxi after theAn Lushan Rebellion, after which the Turkic peoples and the other native inhabitants living in the area gradually converted toIslam followingthe Muslim conquest of Central Asia.

Background

[edit]
Further information:Tarim Basin andProtectorate General to Pacify the West
"Tocharian donors", 6th-century mural from theKizil Caves

The Turfan and Tarim Basins were populated by speakers ofTocharian languages andSaka languages.[8] Different historians suggest that either the Sakas or Tokharians made up theYuezhi people who lived in Xinjiang. During theHan dynasty, the Tocharians and Sakas ofXinjiang came under a Chinese protectorate in 60 BC, with the Chinese protecting the Tocharian and Saka city states from the nomadicXiongnu who were based in Mongolia.[8]

Tang campaign against the oasis states

In the 6th through 8th centuries, the region was subject several incursions from theXiongnu,[9]Muslims,Göktürks,[10] Tibetans, and Turkic nomads.[11] Arab sources claim that first recorded incursion into the Tarim Basin by an Islamic force is the alleged attack on Kashgar byQutayba ibn Muslim in 715[12][13] but some modern historians entirely dismiss this claim.[14][15][16] TheTang dynasty defeated anUmayyad coalition at theBattle of Aksu (717). The Umayyad commander Al-Yashkuri and his army fled to Tashkent after they were defeated.[17] The Chinese however were later defeated by theAbbasid Arabs in theBattle of Talas (751).

Uyghur princesses from the Bezeklik murals

Tang China lost control of Xinjiang after it was forced to withdraw its garrisons during theAn Lushan Rebellion.[citation needed] During the rebellion China received aid from the Uyghur Khaganate in crushing An Lushan's rebels, however, multiple provocations by the Uyghurs such as selling bad quality horses to China, practicing usury when lending to Chinese, and sheltering Uyghurs who committed murder resulted in a major deterioration in relations between China and the Uyghur Khaganate. Tang China then allied with theYenisei Kirghiz and defeated and destroyed the Uyghur Khaganate in a war, triggering the collapse of the Uyghur Khaganate which caused Uyghurs to migrate from their original lands in Mongolia southwestwards into Xinjiang.[citation needed]

Protected by theTaklamakan Desert from steppe nomads, elements of Tocharian culture survived until the 7th century, when the arrival of Turkic immigrants from the collapsingUyghur Khaganate of modern-dayMongolia began to absorb the Tocharians to form the modern-dayUyghur ethnic group.[1]

Kara-Khanid conquest of Khotan

[edit]
Further information:Shule Kingdom,Kingdom of Khotan, andKara-Khanid Khanate

By the 10th century, the area was ruled by theKingdom of Khotan andShule Kingdom when the firstTurkic began migrating into the area. The Saka Kings were still culturally-influenced by the Buddhist homeland of Northern India, with their rulers adoptingSanskrit names and titles.[citation needed] The rulers of Khotan grew anxious of hostilities with Turkish khanates, as evidenced by the Mogao grottoes, were they commissioned painting number of divine figures along with themselves.[18] By the time theUyghurs and theKara-Khanids invaded, Khotan was the only state in the area that had not come under Turkic rule.

Kara-Khanid conquest of Khotan
Datelate 10th to early 11th centuries
Location
Tarim Basin (in modern Xinjiang, China)
ResultKara-Khanid victory
Belligerents
Kara-Khanid KhanateKingdom of Khotan
Commanders and leaders
Satok Bughra Khan
Ali Arslan
Musa
Yusuf Qadir Khan

The Kara-Khanids formed from several Turkic groups that had increasingly settled portions of the Kashgar area.[19] The tribes are thought to have converted to Islam following the conversion ofSultan Satuq Bughra Khan in 934. Khotan conquered Kashgar in 970,[20] after which a long war ensued between Khotan and the Kara-Khanids.[21] The Karakhanids fought Khotan until sometime before 1006 when the Kingdom was conquered by Yusuf Qadir Khan.[22] The attacks likely related to Khotanese requests for aid when China.[23][24] Relations with China factored heavily in the war. In 970, after the Khotanese capture of Kashgar, an elephant was sent as tribute by Khotan to Song dynasty China.[25] After the Qara Khanid Turkic Muslims defeated the Khotanese under Yusuf Qadir Khan at or before 1006, China received a tribute mission in 1009 from the Muslims.[26]

Following the war, a Buddhist revival occurred in theTangut Empire, located in contemporaryWestern Xia, following the attacks on the Buddhist states in the region.[27] The Empire became a safe haven for Indian Buddhist monks who were attacked and forced to flee to Tangut.[28]

Legacy

[edit]

Many of the Muslim soldiers who died fighting the region's Buddhist kingdoms are regarded asmartyrs (shehit), and are visited by pilgrims at shrines calledmazar.[29] For instance, the killing of the martyr Imam Asim led to his grave being worshiped in a massive annual ceremony called theImam Asim Khan festival.[30] According to Michael Dillon, the conquest of the region is still recalled in the forms of the Imam Asim Sufi shrine celebration.[31] However, due to the ongoingpersecution of Uyghurs in China, the pilgrimage has no active participants, and the mosque at the shrine has been demolished.[32]

Taẕkirah is literature written about Sufi Muslim saints inAltishahr. Written sometime in the period from 1700 to 1849, the Eastern Turkic language (modern Uyghur) Taẕkirah of the Four Sacrificed Imams provides an account of the Muslim Kara-Khanid war against the Khotanese Buddhists. TheTaẕkirah uses the story of the Four Imams as a device to frame the chronicle, the Four Imams being a group of Islamic scholars from Mada'in city (possibly in modern-day Iraq), who travelled to help the Islamic conquest of Khotan, Yarkand, and Kashgar by the Kara-Khanid leader Yusuf Qadir Khan.[33] The legend of the conquest of Khotan is also given in the hagiology known as the Tazkirat or "Chronicles of Boghra".[34] Extracts from the Tazkiratu'l-Bughra on the Muslim war against the Khotan was translated byRobert Barkley Shaw.[35]

Contemporary poems and attitudes are recorded in the dictionary of the Turkic lexicographerMahmud al-Kashgari and in the textHudud al-'Alam. Kashgari's dictionary contains disparaging references to Buddhists.[36][37][38][39] The antagonistic attitude towardsDharmic religions is striking in comparison to several earlier Islamic texts that portrayed Buddhism in a more charitable light, such as the works ofYahya ibn Khalid.[40] Elverskog states that the attitudes inHudud al-'Alam are dissonant, containing both accurate and libelous descriptions of Khotanese Buddhists (including a claim that the Khotanese are cannibals). He argues that these accounts were a way to dehumanize the residents of Khotan and encourage the conquest of the region.[40]

Uyghur princes from theBezeklik murals

The conquest of Khotan led to the destruction of Buddhist art, motivated by Islamiciconoclasm.[31] The iconoclastic fervor is captured by a poem or folk song recorded inMahmud al-Kashgari's Turkic dictionary.[41] Robert Dankoff believes the poem refers to the Qarakhanids' conquest Khotan's despite the text's claim that it refers to an attack on theUyghur Khaganate.[42]

Chagatai incursions

[edit]
Khizr Khoja's attack on Turfan and Qocho
Date1390s
Location
Tarim Basin and Turfan Basin
(in modern Xinjiang, China)
ResultChagatai victory
Belligerents
Chagatai KhanateKingdom of Qocho andQara Del
Commanders and leaders
Khizr Khwaja
Mansur

In the 1390s, the Chagatai rulerKhizr Khwaja launched a holy war against theKingdom of Qocho andTurfan.[43] Although Khizr Khwaja claimed to have converted to these kingdoms to Islam, the conversion was more gradual. Travellers passing through the area in 1420 remarked on the rich Buddhist temples, and only after 1450 were substantial numbers of mosques reported.[44] As a consequence of the imposition of Islam, the city ofJiaohe was abandoned in the 15th century.[45] Buddhist presence in Turfan is thought to have ended by the 15th century.[46]

In the early 16th century, the Chagatai rulerMansur Khan attackedQara Del, a Mongolian-ruled and Uighur-populated Buddhist Kingdom east of Turfan, invading and forcibly converting the population to Islam.[47][verification needed] It was reported that between Khitay and Khotan the Sarigh Uyghur tribes who were "impious" resided, and they were targeted for ghazat (holy war) by Mansur Khan following 1516.[48][49]

Legacy

[edit]

Following the Chagatai and Kara-Khanid invasions, many residents of the Qocho and Qara Del converted to Islam.[citation needed]

Residents of area previously ruled by Qocho failed to retain memory of the region's religious history and believed that the murals in theBezeklik Thousand Buddha Caves were built by theDzungars. Motivated byaniconism, they damaged many of the murals.[50] Buddhist influences still remain among the Turfan Muslims.[51][43][52]

Many in Qumul and Turfan continue to use personal names ofOld Uyghur origin.[53]

See also

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References

[edit]

Citations

[edit]
  1. ^ab"The mystery of China's celtic mummies".The Independent. London. August 28, 2006. Archived fromthe original on April 3, 2008. RetrievedJune 28, 2008.
  2. ^Hartley, Charles W.; Yazicioğlu, G. Bike; Smith, Adam T. (November 19, 2012).The Archaeology of Power and Politics in Eurasia: Regimes and Revolutions. Cambridge University Press.ISBN 978-1-139-78938-7.
  3. ^Bosch, Jeroen Fauve, Adrien De Cordier, B. J. Van Den (October 19, 2021).The European Handbook of Central Asian Studies. BoD – Books on Demand.ISBN 978-3-8382-1518-1.{{cite book}}: CS1 maint: multiple names: authors list (link)
  4. ^O'Brien, Patrick Karl; O'Brien, Patrick (2002).Atlas of World History. Oxford University Press.ISBN 978-0-19-521921-0.
  5. ^Coatsworth, John; Cole, Juan; Hanagan, Michael P.; Perdue, Peter C.; Tilly, Charles; Tilly, Louise (March 16, 2015).Global Connections: Volume 1, To 1500: Politics, Exchange, and Social Life in World History. Cambridge University Press.ISBN 978-1-316-29777-3.
  6. ^Sima, Qian (1993).Records of the Grand Historian: Han dynasty. Renditions-Columbia University Press.ISBN 978-0-231-08166-5.
  7. ^Millward (2007).
  8. ^abMillward (2007), p. p. 14-16.
  9. ^Millward (2007), p. p. 18.
  10. ^Millward (2007), p. p. 42.
  11. ^Millward (2007), p. p. 34-38.
  12. ^Michael Dillon (August 1, 2014).Xinjiang and the Expansion of Chinese Communist Power: Kashgar in the Early Twentieth Century. Routledge. pp. 7–.ISBN 978-1-317-64721-8.
  13. ^Marshall Broomhall (1910).Islam in China: A Neglected Problem. Morgan & Scott, Limited. pp. 17–.
  14. ^Litvinsky, B. A.; Jalilov, A. H.; Kolesnikov, A. I. (1996)."The Arab Conquest". In Litvinsky, B. A. (ed.).History of civilizations of Central Asia, Volume III: The crossroads of civilizations: A.D. 250 to 750. Paris: UNESCO Publishing. pp. 449–472.ISBN 92-3-103211-9.
  15. ^Bosworth, C. E. (1986)."Ḳutayba b. Muslim". InBosworth, C. E.;van Donzel, E.;Lewis, B. &Pellat, Ch. (eds.).The Encyclopaedia of Islam, Second Edition.Volume V: Khe–Mahi. Leiden: E. J. Brill. pp. 541–542.ISBN 978-90-04-07819-2.
  16. ^Gibb, H. A. R. (1923).The Arab Conquests in Central Asia. London: The Royal Asiatic Society. pp. 48–51.OCLC 685253133.
  17. ^Christopher I. Beckwith (March 28, 1993).The Tibetan Empire in Central Asia: A History of the Struggle for Great Power Among Tibetans, Turks, Arabs, and Chinese During the Early Middle Ages. Princeton University Press. pp. 88–89.ISBN 0-691-02469-3.
  18. ^Millward (2007), p. p. 43.
  19. ^Trudy Ring; Robert M. Salkin; Sharon La Boda (1994).International Dictionary of Historic Places: Asia and Oceania. Taylor & Francis. pp. 457–.ISBN 978-1-884964-04-6.
  20. ^Valerie Hansen (October 11, 2012).The Silk Road: A New History. Oxford University Press. pp. 227–228.ISBN 978-0-19-515931-8.
  21. ^George Michell; John Gollings; Marika Vicziany; Yen Hu Tsui (2008).Kashgar: Oasis City on China's Old Silk Road. Frances Lincoln. pp. 13–.ISBN 978-0-7112-2913-6.
  22. ^Hansen (2012), p. p. 227.
  23. ^Charles Eliot; Sir Charles Eliot (1998).Hinduism and Buddhism: An Historical Sketch. Psychology Press. pp. 210–.ISBN 978-0-7007-0679-2.
  24. ^Sir Charles Eliot (1962).Hinduism and Buddhism: An Historical Sketch (Complete). Library of Alexandria. pp. 900–.ISBN 978-1-4655-1134-8.{{cite book}}:ISBN / Date incompatibility (help)
  25. ^E. Yarshater, ed. (1983)."Chapter 7, The Iranian Settlements to the East of the Pamirs".The Cambridge History of Iran. Cambridge University Press. p. 271.ISBN 978-0-521-20092-9.
  26. ^"KHOTAN ii. HISTORY IN THE PRE-ISLAMIC PERIOD – Encyclopaedia Iranica".
  27. ^Ruth W. Dunnell (January 1996).The Great State of White and High: Buddhism and State Formation in Eleventh-Century Xia. University of Hawaii Press. pp. 23–.ISBN 978-0-8248-1719-0.
  28. ^Ruth W. Dunnell (January 1996).The Great State of White and High: Buddhism and State Formation in Eleventh-Century Xia. University of Hawaii Press. pp. 29–.ISBN 978-0-8248-1719-0.
  29. ^Ildikó Bellér-Hann (2007).Situating the Uyghurs Between China and Central Asia. Ashgate Publishing, Ltd. pp. 150–.ISBN 978-0-7546-7041-4.
  30. ^Ildikó Bellér-Hann (2007).Situating the Uyghurs Between China and Central Asia. Ashgate Publishing, Ltd. pp. 154–.ISBN 978-0-7546-7041-4.
  31. ^abMichael Dillon (August 1, 2014).Xinjiang and the Expansion of Chinese Communist Power: Kashgar in the Early Twentieth Century. Routledge. pp. 17–.ISBN 978-1-317-64721-8.
  32. ^Lily Kuo (May 6, 2019)."Revealed: new evidence of China's mission to raze the mosques of Xinjiang".The Guardian.
  33. ^Thum, Rian (August 6, 2012)."Modular History: Identity Maintenance before Uyghur Nationalism".The Journal of Asian Studies.71 (3). The Association for Asian Studies, Inc. 2012: 632.doi:10.1017/S0021911812000629.S2CID 162917965. RetrievedSeptember 29, 2014.
  34. ^Sir Percy Sykes and Ella Sykes. Sykes, Ella and Percy Sykes.pages 93-94, 260-261Through deserts and oases of Central Asia. London. Macmillan and Co. Limited, 1920.
  35. ^Robert Shaw (1878).A Sketch of the Turki Language: As Spoken in Eastern Turkistan ... pp. 102–109.
  36. ^Dankoff, Robert (January–March 1975). "Kāšġarī on the Beliefs and Superstitions of the Turks".Journal of the American Oriental Society.95 (1). American Oriental Society: 69.doi:10.2307/599159.JSTOR 599159.
  37. ^"Kaşgarlı Mahmut ve Divan-ı Lugati't- Türk hakkında- Zeynep Korkmaz p. 258"(PDF). RetrievedMay 29, 2023.
  38. ^Dankoff, Robert (1980).Three Turkic Verse Cycles(PDF). Vol. III/IV 1979-1980 Part 1. Harvard Ukrainian Research Institute. p. 160. Archived from the original on November 18, 2015.{{cite book}}: CS1 maint: bot: original URL status unknown (link)
  39. ^Karl Reichl (1992).Turkic Oral Epic Poetry: Tradition, Forms, Poetic Structure. Garland. p. 41.ISBN 978-0-8240-7210-0.
  40. ^abElverskog (2011), p. p. 94
  41. ^Anna Akasoy; Charles S. F. Burnett; Ronit Yoeli-Tlalim (2011).Islam and Tibet: Interactions Along the Musk Routes. Ashgate Publishing, Ltd. pp. 295–.ISBN 978-0-7546-6956-2.
  42. ^Elverskog (2011), p. p. 287.
  43. ^abHamilton Alexander Rosskeen Gibb; Bernard Lewis; Johannes Hendrik Kramers; Charles Pellat; Joseph Schacht (1998).The Encyclopaedia of Islam. Brill. p. 677.
  44. ^Millward (2007), p. p. 69.
  45. ^Journal of the Institute of Archaeology, Chinese Academy of Social Sciences. Archaeology Publications. 2002. p. 72.
  46. ^Svat Soucek (February 17, 2000).A History of Inner Asia. Cambridge University Press. pp. 17–.ISBN 978-0-521-65704-4.
  47. ^"哈密回王简史-回王家族的初始". Archived fromthe original on June 1, 2009.
  48. ^Tōyō Bunko (Japan) (1986).Memoirs of the Research Department. p. 3.
  49. ^Tōyō Bunko (Japan); Tōyō Bunko (Japan). (1983).Memoirs of the Research Department of the Toyo Bunko: (the Oriental Library). Tôyô Bunko. p. 3.
  50. ^The Encyclopaedia of Islam. Brill. 1998. p. 677.
  51. ^Silkroad Foundation, Adela C.Y. Lee."Viticulture and Viniculture in the Turfan Region". Archived fromthe original on August 7, 2018. RetrievedFebruary 8, 2016.
  52. ^Whitfield, Susan (2010)."A place of safekeeping? The vicissitudes of the Bezeklik murals"(PDF). In Agnew, Neville (ed.).Conservation of ancient sites on the Silk Road: proceedings of the second International Conference on the Conservation of Grotto Sites, Mogao Grottoes, Dunhuang, People's Republic of China. History and Silk Road Studies. Getty Publications. pp. 95–106.ISBN 978-1-60606-013-1. Archived fromthe original(PDF) on October 30, 2012.
  53. ^Ildikó Bellér-Hann (2007).Situating the Uyghurs Between China and Central Asia. Ashgate Publishing, Ltd. pp. 113–.ISBN 978-0-7546-7041-4.

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