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AbstractThis essay is concerned with the possibilities and limitations of the Jesuit-Islamic dialogue in China in the sixteenth and seventeenth centuries. It presents and discusses evidence for the interest of Chinese Muslims and Jesuits in each other almost from the outset, immediately after Matteo Ricci's arrival in China. Muslims read Jesuit material and even incorporated it in their own works. Chinese Muslims were not, however, interested in Jesuit doctrines because of a shared monotheist faith: Chinese Muslims clearly saw Christianity not as a sister faith but as a Western one, and that was the main reason for their interest. With regard to the tendency to compare Jesuits and Chinese Muslims as two rivals competing for success in the Chinese world of ideas, the Chinese Muslim scholars should be considered not as rivals of the Jesuits but primarily as Chinese scholars engaging Jesuit knowledge and using it selectively for their own purposes.

Since 1951 the official Chinese historiographic position has maintained that Chinese history stands as one 'parmenidean' whole, in which national histories of the various minzu (nationalities) are at once their own singular narratives & vital components of the greater narrative as well. Only after earlier historiographic attempts to come to grips with the relationship between two reified entities -- 'Islam' & 'China' -- did Chinese Muslim history emerge as one national thread within the broader tapestry of Chinese history. This article surveys the emergence of the Hui minzu (Muslim national) historiography (or the body of literature designated as Huizu shi; that is, 'Hui nationality history') that arose in the 1950s. It suggests that it used earlier Chinese Muslim attempts at self-understanding in Chinese context as the basis for its configuration of the Hui. Adapted from the source document.

Since 1951 the official Chinese historiographic position has maintained that Chinese history stands as one "parmenidean" whole, in which national histories of the various minzu (nationalities) are at once their own singular narratives and vital components of the greater narrative as well. Only after earlier historiographic attempts to come to grips with the relationship between two reified entities - "Islam" and "China" - did Chinese Muslim history emerge as one national thread within the broader tapestry of Chinese history. This article surveys the emergence of the Hui minzu (Muslim national) historiography (or the body of literature designated as Huizu shi; that is, "Hui nationality history") that arose in the 1950s. It suggests that it used earlier Chinese Muslim attempts at self-understanding in Chinese context as the basis for its configuration of the Hui. (Original abstract)

Intro -- Table of Contents -- Foreword, by Dick Howard -- Editors' Introduction, by Zvi Ben-Dor Benite, Stefanos Geroulanos, and Nicole Jerr -- Part I. Stages -- 1. Sad Stories of the Death of Kings: Sovereignty and Its Constraints in Greek Tragedy and Elsewhere, by Glenn W. Most -- 2. Contested Sovereignty: Heaven, the Monarch, the People, and the Intellectuals in Traditional China, by Yuri Pines -- 3. Nurhaci's Gambit: Sovereignty as Concept and Praxis in the Rise of the Manchus, by Nicola Di Cosmo -- 4. The Living Image of the People, by Jason Frank -- Part II. Courts -- 5. Public Health, the State, and Religious Scholarship: Sovereignty in Idrīs al-Bidlīsī's Arguments for Fleeing the Plague, by Justin Stearns -- 6. The Dancing Despot: Toyotomi Hideyoshi and the Performative Symbolism of Power, by Stanca Scholz-Cionca -- 7. Liberal Constitutionalism and the Sovereign Pardon, by Bernadette Meyler -- 8. The Vanishing Slaves of Paris: The Lettre de Cachet and the Emergence of an Imperial Legal Order in Eighteenth-Century France, by Miranda Spieler -- 9. Re-touching the Sovereign: Biochemistry of Perpetual Leninism, by Alexei Yurchak -- Part III. Acts -- 10. Hijra and Exile: Islam and Dual Sovereignty in Qing China, by Zvi Ben-Dor Benite -- 11. The Neurology of Regicide: Decapitation Experiments and the Science of Sovereignty, by Cathy Gere -- 12. The "Millennium" of 1857: The Last Performance of the Great Mughal, by A. Azfar Moin -- 13. Exit the King? Modern Theater and the Revolution, by Nicole Jerr -- Part IV. Shifts -- 14. Revolution in Permanence and the Fall of Popular Sovereignty, by Dan Edelstein -- 15. Exile Within Sovereignty: Critique of "The Negation of Exile" in Israeli Culture, by Amnon Raz-Krakotzkin -- 16. Affective Sovereignty, International Law, and China's Legal Status in the Nineteenth Century, by Li Chen

Presenting a host of in-depth case studies, Time and Language: New Sinology and Chinese History argues for and demonstrates the significance of New Sinology by restoring the role of language/philology in the research and understanding of how modern China emerged

The second half of the nineteenth century marks a watershed in human history. Railroads linked remote hinterlands with cities; overland and undersea cables connected distant continents. New and accessible print technologies made the wide dissemination of ideas possible; oceangoing steamers carried goods to faraway markets and enabled the greatest long-distance migrations in recorded history. In this volume, leading scholars of the Islamic world recount the enduring consequences these technological, economic, social, and cultural revolutions had on Muslim communities from North Africa to South Asia, the Indian Ocean, and China. Drawing on a multiplicity of approaches and genres, from commodity history to biography to social network theory, the essays in Global Muslims in the Age of Steam and Print offer new and diverse perspectives on a transnational community in an era of global transformation.