Between. Monastery And Temple

The formation of the Hui ethnic group is consistent with the localization of Islam in China. Hui ethnic group culture is produced in the process of mutual integration of Islamic culture and Confucian culture, the core of Chinese culture. In essence, Hui ethnic group culture is a combination of Islamic culture and Chinese culture.Confucius Hui descendants, lives in YongJing county, Gansu province, have the double identities, that is, the identify of Confucius Hui descendants as well as the Hui ethnic group. It makes them not only different from the general Hui ethnic group, but also different from the common Confucius descendants. The writer takes the mosque and the Confucius temple as the symbol for the double identities of the Confucius Hui descendants, respectively refers to the double identity of "Confucius Hui descendants" and "Confucius family". This dual identity made them the come and go easily between the mosque and the Confucius temple. On the one hand, they strictly abide by the Islamic faith; on the other hand, they have not forgotten the lineage origin, honor and worship their ancestors. Behind the double identity is the bicultural imprint branded by Islam and Confucian. The culture of Confucius Hui descendants is formatted in the process of the mutual integration of Islamic culture and the Confucian culture by seeking common grounds within the two different cultures. The formation of Confucian Hui descendants is the reproduction of the formation of Hui ethnic group; at the same sence, the formation the Confucius Hui descendants is also the reference of the formation Hui ethnic group and her culture. By research the group of the Confucius Hui descendants, we can reflect the formation of Hui ethnic group culture.The paper takes Confucius Hui descendents, whom lives in YongJing county, as the subject. The overall context is just making an ethnographic description firstly. And then pull out of some key concepts to study the special group in the basis of anthropological interpretation.The paper is consisted of five chapters. The first chapter is the introduction, just make clear the account of topics origin, significance, literature review and theoretical framework and field work profiles.Chapter two, starting from the Confucius family, account for the formation of the Confucius family and their culture, and then make clear the migratory history of them from Qufu, Shandong province to YongJing county of Gansu Province through the two ways, one is the family tree, and the other one is the information spread in folk oral.Chapter three focuses on the Confucius Hui descendents. By analysis the migratory history of them from Dachuan, one of the townships of YongJing county to Houpin, another township of YongJing county, and the changes of the graves and religious sects together with the family scene to show the development and status of them happened in their culture transition.Chapter four:in terms of the daily rituals, ceremonies, beliefs and customs to completely show the culture of Confucius Hui descendents in Houpin, that is result of the integration of Islam culture and Confucius culture.Chapter five:dualistic identity of the Confucius Hui descendants, the miss of the Confucius Hui descendants in Confucius family tree, reflects the formation of Hui ethnic group through the Confucius Hui descendants and annotate the Koran depends on the Confucianism as well as annotate the Confucianism through the Koran. By the four aspects, the writer explains and studies the Confucius Hui descendents, the special group from the view of anthropology.The epilogue section:take the Mosque and the Confucius temple as a symbol of status and identity of Confucius Hui descendents, re-emphasized the dualistic identity of Confucius Hui descendents and the dualistic culture behind the double identity.