Year: 2016

The Art of the Bazaar: A Photo Essay

Every Friday Muslim migrant men fill the streets surrounding the mosque in the Ürümchi neighborhood of Black First Mountain (Heijia Shan). They come to pray. After the noonday (zohr) prayers and straining to hear the weekly message from the imam, they tuck their rugs under their arms and buy their meat for the week. Thousands come, Uyghurs from the countryside who are in the city working as day laborers in demolition sites or hawking goods on the streets, to perform their ritual ablutions and stroll through one of Ürümchi’s last remaining bazaars. For centuries bazaars and mosques have been a linked ritual space for Muslims in Chinese Central Asia. Following the protests and subsequent violence of 2009, this neighborhood was one of the first areas targeted for urban cleansing. The degraded housing of the nearly 10,000 Uyghur migrants in the neighborhood was leveled. Each family was registered or forced to leave. Those who were not expelled from the city were offered partially-subsidized housing in newly built 20-story apartment buildings as compensation for the loss of their …

Uyghur Sports and Masculinity

Excerpts from an essay on Uyghur sports cowritten by Parhat Ablet and Darren Byler. It first appeared in Pop Culture in Asia and Oceania published by ABC-CLIO/Greenwood (2016). Traditional Uyghur sports can be thought of as two interrelated categories – children’s games, traditional competitions – both of which are played primarily by men and boys. From “goat-pulling” on horseback to “rabbit-pulling” on sleds, Uyghur traditional sports are part of the weave of everyday life from youth to middle-age. Over the past two decades the increase in formal education in the Uyghur homeland of Southern Xinjiang coupled with the spread of television and Internet media has led to a greater popularity of Western sports such as soccer, basketball and boxing. Yet despite the recent overlay of Western sports, the traditional games and competitions of rural Uyghur life continue to play an important, yet diminishing, role in Uyghur masculinity. A prominent feature of Uyghur children’s games is that everyday objects are turned into tools of play. The team sport known variously as chukchuk-kaltek, gaga, or walley (hereafter walley) that is …

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Introducing Living Otherwise

Changes are in store for the Art of Life in Chinese Central Asia thanks to a generous fellowship from the Simpson Center for the Humanities at the University of Washington. Not only have we moved from Beige Wind to a new site called Living Otherwise and transformed it into magazine-style repository, but we are also developing some new exciting larger-scale projects that highlight the arts and changing cultural systems of the city of Ürümchi and Northwest China more broadly. Over the next year we will be bringing you more long-form essays, such as the recently published piece “Ms. Munirä’s Wedding Gifts,” as well as interactive mapping projects and virtual exhibitions of Xinjiang arts and politics. The first of these larger scale projects is a multilinear photo essay titled “Living Otherwise: Buddhist Photography on the New Silk Road.” The project tells the story of Tian Lin, a Han settler and former monk, who has developed a meditative photo practice among Uyghur squatters in the city of Ürümchi and through this become a major figure in Xinjiang arts scene. …

Ms. Munirä’s Wedding Gifts: Trolling Uyghur Elite Society

For those without access to YouTube, the film is also available here at Critical Commons. Co-written with Aynur Kadir, PhD Candidate, Simon Fraser University Back in April 2016 the daughter of a well-to-do Uyghur border official in Kashgar, a woman known now simply as Ms. Munirä, got married. Like many weddings of wealthy Uyghurs, it was an ostentatious affair. Since Uyghur weddings are often seen as the joining of two families, it is important that each family demonstrates their wealth and prestige. One of the key moments of this demonstration is when the bride wealth which is given to the bride’s family by the groom’s family is announced to the attendees of the wedding at a party that proceeds the wedding called a “big tea” (or chong chay). In many cases this is a low-key affair. But in some cases, as in Ms. Munirä’s case, it takes on the appearance of luxury product exhibition. In an extravaganza such as this, an announcer called a “box opener” (snaduq echish) proclaims to all in attendance what has …