Set in Xinjiang during the Cultural Revolution, English, which has found popularity in China, follows a young Han man’s journey through life, love, and language.

The book will be released 2 April 2009.  I look forward to reading it.  In the meantime, the Chinese version is out there on the Web!

I should begin this review of Dr. Äsät Sulayman’s recent work, Özlük wä Kimlik, with a note on the translation of the title. Both özlük and kimlik can be translated, in a sense, as “identity”, which is the focus of the book: the experiences and formation of group and individual identity. Özlük, translatable as “selfhood” or “individuality”, carries a strong sense of self-reflection – it indicates an individual’s concept of his or herself. Kimlik, a term used for one’s public identity, including his or her official identity card, could be translated literally as “who-ness” – it is the identity of a person in reference to his or her surroundings and community. The subtitle, in Uyghur, translates as “looking at the depths of Central Asia from Europe’s shores”.

We can consider the book in these terms. Özlük wä Kimlik is, first of all, a personal memoir of the year Dr. Äsät (Eset) Sulayman, a professor at Xinjiang University and an influential intellectual voice, spent at Stockholm University in Sweden, where he studied, taught, and worked. While living there as an immigrant, away from his family and native land, he spent several months in the Royal Archives of Sweden and the archives of Stockholm University, cataloging the records of Swedish missionaries who operated in Xinjiang from 1892 through the late 1930′s, records previously left nearly untouched by researchers. This forms the other half of the book, detailing the lives of these missionaries and discussing the ways in which their activities, especially in the fields of printing and education, altered the evolution of Uyghur society.

With evidence from these archive materials, Äsät Sulayman essentially argues that the introduction of printing technology to Xinjiang, coupled with the missionaries’ focus on primary education, aided the formation of a Uyghur intellectual class, as well as providing a foreign, Christian foil for an evolving local Turkic Muslim identity. He has since returned to this argument in a more focused academic work (also in Uyghur)¹. Apart from proselytizing largely unreceptive natives, many of whom received a “modern” or “scientific” education in their schools, the missionaries operated the only press in the region until 1938, producing texts beyond their own evangelical purposes, including some of the earliest printed works in Turki. Perhaps more importantly to the formation, codification, and promotion of a modern Uyghur language, the press produced early textbooks (including alphabet books) and grammars of “Altä Shähär Turki”. The story of Swedish or Scandinavian involvement in Xinjiang, dating back to the eighteenth century, forms the nominal backbone of the book, though it hardly makes its presence known in the text. True, Dr. Sulayman presents information about Swedish people in Xinjiang and analyzes the effects of their presence and activities, but, in terms of the book’s composition, the “cultural dialogue between Inner Asia and Scandinavia” is more of a general theme, incidental to the narrative, than it is a force to order that narrative or any argument.

Äsät Sulayman viewed the history he rediscovered through the eyes of an outsider in a strange land. It is his memories of life in Sweden that form the bulk of the book and that bring him to his final conclusions. His descriptions of the deepening Swedish winter and the people he encountered among the “fluttering” snowflakes become somewhat repetitive, but they are effective in framing the commonality he felt with other immigrants, even strangers, as well as with the Swedish, whose “national character” he spends a very long chapter describing and reassessing. He recounts, for example, his repeated need to explain where he is from, an experience common to Uyghurs who go abroad. How does one account for a Uyghur face and a Chinese passport? This constant defense of his own identity, as for many people who have lived abroad, causes him to reevaluate and reflect on it outside of the ever-present Chinese system of ethnic classification.

This, I believe, is Äsät Sulayman’s main point: Uyghur identity and history can be considered outside of the Chinese context. His points of cultural and historical comparison are located in Sweden and Xinjiang, respectively. When he speaks of his “homeland”, he clearly means “Xinjiang”, hardly making mention of China. Indeed, it seems that his natural place in Sweden’s international community is among Uzbeks and other Central Asians. He places Uyghur history and identity on the same level of importance as those of any other ethnic group or nation. His discussion of relative population size favorably compares the Uyghur population to that of most European countries, as does his contrast of the size of different language communities. The Uyghur community, in this narrative, does not simply generate or form within its test tube autonomous region. Rather, it is acted upon by and acts upon non-Chinese outsiders. This is, if not a direct challenge to or rejection of officially-approved accounts of Uyghur history and identity, a major paradigm shift in the more popular literature on ethnicity in China. In this mode, however, it remains very modernist in its outlook, never casting doubt on the naturalness or reality of ethnonational communities, no matter how they may be constructed. This is, I think, part of the book’s appeal to its target audience of at least moderately educated Uyghurs: it changes their ethnic world view in a way still seems logical and natural.

Özlük wä Kimlik, given its wide readership and popularity in the Uyghur intellectual world, has already changed and will continue to affect at least some of its readers’ attitudes towards the question of Uyghur ethnic identity. Äsät Sulayman, himself an historian of literature, recognizes and thinks in terms of intellectual, idealist history. This leads him, it seems, to begin to reassess accepted ethnonational narratives in China, which are overwhelmingly Marxist-materialist. The ideas of identity that he puts forth in this work, as well as its derivative papers, remind me a great deal of the theories of Frederick Barth, while his emphasis on print culture hints of Benedict Anderson, although he does not reference them – nor has he, to my knowledge, read them. This may be the book’s greatest contribution: a diversification of the popular discourse of Uyghur identity, a discourse that is currently primarily concerned, even among independence-minded Uyghurs, with elaborating the concrete trans-historical characteristics of a putative ethnonational group as defined by a state ethnological apparatus. It is, in a sense, a sign of a natural post-modern shift in thought arising from an awareness of and interest in history and literature, which are gaining more acceptance and intellectual freedom, along with anthropology, as fields of inquiry. Furthermore, this is a perspective that comes from (or appears to come from) within a group that regards itself as marginal, though the rejection of this marginal status seems to be a goal of Sulayman’s writing.

This perspective seems to be reinforced by the couching of intellectual inquiry within the structure of a personal narrative. This is reminiscent of a very common strategy for Uyghur writers who want to communicate about history – history is novelized (as in Iz, Oyghanghan Zemin, Ana Yurt, and other books) and, thus, protected from certain kinds of censorship. Äsät Sulayman is doing the same here, I think, with experimental ideas about history and identity that are not otherwise ready for academia.

Özlük wä Kimlik: Yawropa Qirghaqliridin Märkiziy Asiya Chongqurluqlirigha Qarap is an interesting piece of writing by any measure, as well as a possibly very important and influential work in the Uyghur intellectual work. Indeed, its place as a classic is assured, and not just by Dr. Äsät Sulayman’s well-established reputation – the book’s first and second printings, totaling several thousand copies, both sold out quickly, and the book is now a hard-sought favorite in Ürümchi used-book stores.

¹Äsät Sulayman. “‘Qäshqär basma buyumliri’ wä ötkünchi däwrdiki Uyghur tili mädäniyiti – Chaghatay tilidin hazirqi zaman Uyghur tiligha mäzgilidiki ‘ötkünchi däwr Uyghur tili’ wä uning tarixiy, ijtima’iy, mädäniyät arqa körünüshi” in Shinjang Pedagogika Uniwersiteti Aliy Zhurnali (Pälsäpä – Ijtima’iy Pän Qismi), No. 4, 2007, pp. 1-11.

This week saw a massive migration of herds and their flocks take a detour through Aletai City, the opening of a massive, Xinjiang funded tin-zinc mine in Tajikistan, the completion of this year’s Patriotic Muslim Cleric Training Program, new highs in yearly cotton and gold production, the first draft of the translation of the Kyrgyz epic poem Manas to Mandarin Chinese, and more, under the break.

Xinhua Network News Xinjiang Channel 新华网新疆频道

• 17 December 2007:The “port” of Kalasu (see in Google Earth) on the China-Tajikistan border in Tashkorgan County of Kashgar Prefecture, officially closed for the winter on the 30th of November. The original closure was scheduled for the 30th of October but an extension was requested due to the volume of traffic through the port. This year Kalasu saw record highs, including the export of 4046 vehicles, 55 thousand tons of various goods, and 250 million American dollars worth of materials. Workers at Kalasu attribute this rise in commerce and trade to improvements in the Tajik economy.
• 17 December 2007: An explosion in a coal mine exploration well located in Wuqia County resulted in 4 deaths and 2 injuries.
• 17 December 2007: Herders and their flocks crowded the streets of Aletai City recently due to a recent drought that caused their customary winter pastures to supply insufficient water and feed for the animals. Snows in northern Xinjiang have come a month late, throwing off the ecological balance in the area by delaying the much needed water supply which constitutes the base of the region’s wintertime environmental structure. Aletai officials quickly mobilized and organized a program to migrate the herders from their traditional winter pastures in the E’erqisi and Wulungu river valleys to untouched pastures in the Sawu’er Mountains. Units of cadres, doctors, and veterinarians escorted 10 thousand herders and their 55 thousand animals from their old pastures, through Aletai City, to their destination from the 8th to the 14th.
• 18 December 2007: A cooperation agreement was drafted and signed by delegates from Xinjiang Medical University’s Erfu Hospital and Zhongnan University’s Xiangya No. 2 Hospital. The agreement was announced in a ceremony on the 15th. The Erfu hospital, located in Hunan, is renowned across China for being one of the top hospitals in the country, particularly in the field of cardiovascular surgery. The cooperative effort will focus on improving cardiovascular facilities in the Xinjiang hospital and devising better systems for providing better treatment to high-risk Xinjiang residents.
• 18 December 2007: The groundbreaking ceremony for Xinjiang’s largest foreign project, the A’erdeng-Tuopukan lead zinc ore mine in Tajikistan, was held on the 15th. The event was notable enough for XUAR Vice-Chairman Hu Wei to personally attend. The Xinjiang Tajikistan-China Mining Company invested 73 million dollars for the creation of the facility which, after constructed, will have the ability to mine and process 100 million tons of the projected 600 million tons total. Later expansions of the facility will permit continued exploitation of the mine’s underground resources.
• 18 December 2007: This year’s Patriotic Muslim Cleric Training Program ended satisfactorily and XUAR Chairman Ismail Tiliwaldi attended the closing ceremony and gave a talk exhorting the imams and religious workers who participated in the program to vigorously contribute to socialism and social harmony.
• 18 December 2007: The regional Gold Administration Bureau has announced that for the year of 2007 from January to November, a total of 6665.73 kg of gold has been minded so far. Given average monthly mining rates and mining forecasts, the total accumulated amount of mined gold is expected to pass 7 metric tons by the end of the year, making a new all time high.
• 18 December 2007: The Agricultural Bureau of the XPCC has verified that a cotton farm run by the 33th regiment of the 2nd Agricultural Division has reached a yield of 280 kg of cotton per mu, breaking a national record and demonstrating for the fourth year in the row that the XPCC cotton fields along the Tarim river north of the Taklamakan are the highest producing cotton fields in China.
• 19 December 2007: Pollution has gotten even worse in Urumqi over the past few days, with the pollution index hitting a high of 340. According to the article, the air has becoming so thick that an artificial fog has enshrouded the city and a choking smell hangs in the air. It even goes so far as to strongly recommend wearing face masks when outdoors.
• 19 December 2007: 200 million yuan is going to be invested in a new effort to reduce class sizes in Urumqi. Starting next year, elementary school classes will be limited to 50 students and middle school classes will be limited to 46 students. The 200 million yuan investment will be used to construct 22 new school campuses in 4 of the city’s center neighborhoods in order to accommodate the reallocation of students.
• 19 December 2007: 18,850 extremely impoverished households across Xinjiang will receive a bag of flour, a bag of rice, and two buckets of cooking oil. The donations are a part of the effort to help impoverished households prepare festivities for Qurban, New Year’s, and/or Spring Festival.
• 20 December 2007: The first draft of the Chinese translation of the Kirghiz epic poem “Manas” has been completed by over 30 scholars from the XUAR Literary Union and from the Kizilsu Kirghiz Autonomous Prefecture. All 230 thousand lines of the poem have been translated but the draft is currently being reviewed by experts from Chinese Academcy of Social Sciences and the Central Nationalities University. The final edited version of the epic poem is expected to be published August of next year.
• 21 December 2007: Hospitals in Urumqi are reporting the continuous, high-level pollution that has been plaguing the city for the past several days is having a significant effect on the health of residents. The respiratory, ear-nose-throat, and fever departments of Urumqi’s major hospitals are seeing almost 100 patients with pollution related ailments every day. The lead physician of Urumqi’s health care advisory service has no doubts whatsoever that pollution is the cause of this spike of ailments; furthermore, he recommends that all residents, especially the elderly and children, minimize their time outside and wear face masks should going outdoors become an absolute necessity.
• 22 December 2007: As part of a continuing effort to improve the food production industry in Urumqi, the city government has closed over ten thousand unlicensed food industry businesses over the past year. Restaurants, wholesale food businesses, and foodstuff markets must pass sanitary inspections, safety inspections, and obtain the proper licenses or otherwise face the possibility of being shut down by the city’s Industrial and Commercial Bureau.

Other News

• 17 December 2007: Forbes announces that the Asian Development Bank will provide 150 million American dollars to help Xinjiang develop its transportation infrastructure, particularly to improve the Korla-Kuche stretch of the Urumqi-Kashgar road system.
• 20 December 2007: Reuters covers the recently launched joint anti-terrorism exercises conducted by India and China. Although the exercises are being held in Yunnan, both countries have stated anti-terrorism as one of the goals of the training regimen and Reuters cannot help but note similarities between Xinjiang in China and Kashmir in India.
• 21 December 2007: China View has an English language version of a Xinhua article on this year’s total gas production in the Tarim Basin. By the end of the year, the total gas produced by the Tarim gas fields is expected to reach 15.5 billion cubic meters, a 40% increase since last year. Moreover, this year 12 billion cubic meters of the extracted gas were sent to China’s east coast through a pipeline that begins in Lunnan in Southern Xinjiang and ends in Baihe outside of Shanghai (See in Google Earth).