[Internet Repost]

In the Ningxia Hui Autonomous Region of Northwest China, even though the "Sinicization" campaign targeting mosques has been underway for years, the latest signs indicate that religious sites that have already undergone initial exterior "renovations" are still facing the fate of further demolition or even complete disappearance.

Recently, video footage emerged from an iconic mosque in Ningxia's Liupan Mountain region, showing heavy construction cranes inside the courtyard. Eyewitnesses reported that the mosque's traditional Islamic-style minaret was being hoisted down and dismantled.

From "Renovation" to "Dismantling"

This mosque, located in a Hui Muslim-populated area, had previously completed "de-religiosization" rectifications in accordance with official policies. To comply with so-called architectural aesthetics and "Sinicization" requirements, the mosque had already removed its domes and replaced original religious elements with more Chinese-style architectural components.

However, local worshippers found that temporary compromises did not buy long-term preservation. Analysts point out that this latest minaret demolition marks a shift in regional policy focus from "style adjustments" to a more thorough "structural removal."

The Extension of Official Policy

Since 2016, Beijing has pushed forward a nationwide "Sinicization of religion" policy aimed at making the architectural styles, decorations, and internal rituals of religious sites better align with traditional Chinese culture. In Ningxia and Gansu, thousands of mosques have had their domes and minarets removed.

Human Rights Watch and several independent scholars point out that this phased approach is highly representative. Earlier reports revealed that religious sites in some regions were converted into cultural stations or exhibition centers, but the latest developments in the Liupan Mountain area show that even for buildings where "renovations" are complete, their religious symbols are still targeted for rectification.

"This Is Just a Transition"

"So-called 'renovations' are not about preservation; they are a transitional step," said a researcher on religious issues who spoke on condition of anonymity. "First, social sensitivity is lowered through 'style rectifications,' followed by the use of more covert administrative measures for physical demolition, ultimately achieving the goal of 'zeroing out' or completely changing the building's use."

For the worshippers living in the Liupan Mountain region, the mosque is not only a religious center but also the soul of their community culture. The disappearance of the minaret is viewed by locals as a heavy signal of the further shrinking of religious freedom space.

At present, the local government in Ningxia has not yet issued an official explanation regarding the specific demolition work at the mosque. view all

[Internet Repost]

Echoes of Faith in Northwest China: Strolling Through the Historic Tongxin Great Mosque and Capturing Traditional Chinese-Islamic Architecture



Summary:



Photo-story capturing the grand spirit of the Tongxin Great Mosque. Through a close-up lens, we explore the mosque's classical hip-and-gable double-eaves roofs, the delicate minaret, and the elevated prayer hall, showcasing the exquisite craftsmanship and serene spiritual sanctuary of the Hui Muslims in Northwest China.



Located in Tongxin County, Wuzhong City, Ningxia, the Tongxin Great Mosque is one of the oldest and largest surviving mosques in the region, recognized as a Major Historical and Cultural Site Protected at the National Level. Its exact founding date is unknown, but the existing structures date back to the Ming dynasty, built over the foundations of an older late-Yuan dynasty mosque. It underwent major renovations during the Wanli reign of the Ming dynasty, as well as the Qianlong and Guangxu reigns of the Qing dynasty. During the late 1960s, the mosque's structures suffered varying degrees of damage. After reopening in 1979, the national and autonomous regional governments allocated funds for comprehensive repairs. Especially between 1982 and 1985, additional funds were invested to completely overhaul the main structures and officially demarcate the surrounding heritage protection zone.



Architectural Style: A classic 'high-platform' structure built atop a 7-meter-tall blue brick terrace. It seamlessly blends traditional Chinese wooden architecture with Islamic brick carving decoration, featuring an inverted 'rolling blind' layout. In front of the mosque stands an exquisite brick-carved screen wall, while the upper terrace features a two-story, four-corner pyramidal minaret and interconnected prayer halls that can accommodate up to 800 worshippers for congregational prayer. view all

[Internet Repost]

A Jewel Scattered Across the Frontier: A Panoramic Visual and Classic Brick Carving Masterpiece Tour of Tongxin Great Mosque



Abstract:



Eighty-seven panoramic and close-up documentary photos systematically capture the Tongxin Great Mosque. Every fine detail is vividly rendered, from the exquisite floral brick carvings like 'Yuefang Pine and Cypress' on the spirit wall to the deep, luminous main prayer hall and century-old scholar trees—truly a visual feast of frontier Islamic ancient architecture.



▲ Click to follow for non-stop content



The Tongxin Great Mosque is the oldest and largest mosque in the Ningxia Hui Autonomous Region. It holds profound influence among Muslims in southern Ningxia's mountainous areas. Historically, its Quranic education (madrasa) was exceptionally advanced, serving as the region's hub for religious and academic activities where numerous renowned Muslim scholars studied and taught.



Legend has it that Tongxin Great Mosque was first built in the early Ming Dynasty, boasting a history of about 600 years. It underwent three major renovations during the Ming and Qing dynasties. In 1936, during the Red Army's Long March (Western Expedition), the Shaan-Gan-Ning Yuhai County Hui Autonomous Government was established right here.



The mosque's standout feature is its blend of traditional Chinese and Islamic architectural styles, dominated by timber framing, brick carvings, and hip-and-gable roofs (xieshan), with decorations incorporating Arabic geometric patterns and Quranic verses. The 'Pine and Moon' brick carving on the spirit wall out front holds immense artistic value. Grand and impeccably decorated, it was designated as a Major Historical and Cultural Site Protected at the National Level in 1988. Following multiple restorations, it still preserves its historic appearance to this day and stands as an important witness to the cultural fusion of the Hui and Han peoples.



(Wikipedia) view all

[Internet Repost]

What’s the real deal with the knives from Najiaying, Yunnan?

Summary:



Hey everyone, I'm Chituanjun. July was absolute chaos and I was so swamped I didn't have the time or energy to push out new posts. If you've found any awesome spots to eat or hang out in Kunming or the surrounding areas lately, drop a comment or DM me—I'm totally down to check them out once I'm back in action.

Click the card above to follow me



Hey everyone, I'm Chituanjun, and July had me running around so crazy I barely had a second to breathe.

Found any killer food or fun spots around Kunming lately? Hit me up in the comments or shoot me a DM—I'm dying to go explore once I'm free.



As a local, free-roaming Halal food blogger, I suppose this day was bound to come: I received a few dozen kitchen knives sent over by a PR brand. My inner monologue was running so wild I actually started worrying about my personal safety (kidding... sort of).

True to our professional standards, as soon as we got our hands on them, the foodie squad launched into full-on crazy testing mode. One of our team members even paid for it in blood...



Seriously folks, always be super careful when handling knives, and store them safely when you're not using them!

Besides, being the perfectionists we are, we made a personal trip out to the source—Najiaying, Tonghai County, Yuxi City, Yunnan Province—to bring you this heavy-hitting feature.



Surrounded by "Flash and Gleam of Blades"

1.



Nagu Town sits in the northwest of Tonghai County, a place famously known as a "land of rites and music." It's a renowned "hometown of handicrafts," where the local residents are primarily Hui Muslims and Han Chinese.

According to historical records, the knife-forging craft in Nagu Town dates all the way back to the Yuan Dynasty.



"As part of the 'Tamma' vanguard troops and accompanying military craftsmen, the ancestors of Nagu applied their exquisite skills and unique techniques to forge top-tier creations in military blades, civilian knives, horse gear, and more."

More than 700 years later, local artisans and businesses are still writing their handicraft history today by building on these fine traditions while blending in modern tech and practical everyday needs.



2.

Another little-known and fascinating story is that knives from Najiaying were once shortlisted as national contenders for the Chinese Tri-Service Honor Guard ceremonial swords.



In early 1992, the Central Military Commission issued an order deciding to revamp the ceremonial uniforms for the Honor Guard. Along with the new threads, the executive and platoon commanders of the Honor Guard were switching out their sidearms for ceremonial swords, shifting from a standard unarmed salute to a much more formidable and solemn saber salute. (Note: Paragraph content is excerpted from the China Archives News, total issue No. 3251, titled "Vowing Loyalty to Forge the 'National Saber'").

The task of researching and designing this ceremonial sword was handed over to the Quartermaster Equipment Research Institute of the General Logistics Department of the Chinese People's Liberation Army.



They first headed to the Military Museum of the Chinese People's Revolution to gather reference materials on ceremonial swords from countries like France, Japan, the US, Sweden, and Italy. Based on China's actual national and military conditions as well as ethnic characteristics, they drafted 3 different sword designs and commissioned over 10 military enterprises and knife manufacturers to make sample blades.

Among them were artisans from Najiaying who took part in the production at the time.



It's a real pity that although we tracked down the person involved and visited their home, we couldn't find the key to the display room. So we missed out on seeing more physical evidence related to it—which honestly just gives us a great excuse for another trip.

3.



Walking down the streets of Najiaying today, you see specialty shops for civilian knives of all shapes and sizes everywhere: scissors, tea knives, nail clippers, unsharpened decorative blades...

Rows upon rows of uniquely shaped knives inside the glass counters reflect that chilling metallic gleam, looking totally badass and giving you a serious martial arts-style adrenaline rush.



Drivers and tourists cruising by can't help but pull over and wander into the shops to check things out. When they spot one they like, they pick up a reliable "kitchen weapon" for themselves, family, or friends.

Honestly, once you've got pro-grade gear and that atmosphere, your inner potential just naturally kicks in.



Take me for example: ever since I got my hands on a reliable knife, the frequency of me heading into the kitchen to prep ingredients has seriously shot up.

Looking forward to even more cool stuff ahead



Forged through over 600 years of accumulation and refinement, Najiaying's knives boast battle-tested craftsmanship that is passed down through generations. It's a priceless asset, but one that constantly faces the challenges of a fast-changing market.

After visiting more than a dozen workshops and specialty stores on the ground, my takeaway is this:



When it comes to tapping into their own cultural resources, telling a compelling brand story, proactively innovating, and connecting with contemporary young consumers, Najiaying's civilian cutlery still has a long road ahead for growth.

Finally, let me shout out an outstanding local Halal restaurant in Najiaying—Jieya Restaurant.



According to a good friend, this spot has been open locally for over 20 years. The quality is solid and the prices are super affordable, making it a great pick whether you're grabbing a casual bite, hanging out with family and friends, or hosting a business dinner.

Our foodie squad tried it out, and everyone was licking their chops.



My personal recommendations: Tom Yum chicken, sliced cold beef, and stir-fried wild mushrooms.

The dipping sauce for the cold beef has a sour and spicy kick—super complex and bursting with authentic Yuxi local flavor.



Until next time, Najiaying~

- Restaurant Info -



Name: Jieya Restaurant

Phone: 13887793491; 13887793492

Average cost: 60 RMB (spend as you like)

- Foodie Squad Perks -

For this issue, our foodie squad handpicked the most frequently used home-style kitchen slicer out of hundreds of knives in Najiaying to recommend to you all.

It has a substantial heft, a razor-sharp blade, and serious performance, totally handling all your daily needs for shredding, slicing, cutting strips, and dicing, while fitting right in with the habits of a Chinese kitchen.

If you want to experience the 600-year knife-making magic of Najiaying, why not start with this one?

Any quality issues under non-violent use within 2 years get a free trade-in for a brand new one.

- More Great Stuff -

Don't rush, 30 is just another beginning

I've been gatekeeping a Halal leisure resort in Xishan District, and I really hate to share it

Without our Zhaotong folks leading the charge, Kunming wouldn't have the Halal food scene it has today view all

[Internet Repost]

Overview of Yunnan-Origin Muslims in Taiwan, Thailand, and Myanmar (1): Overview of Homelands and Diaspora

Abstract:

Overview of Yunnan-Origin Muslims in Taiwan, Thailand, and Myanmar. Author: Yu Jiaming. Nestled in China's southwestern corner, Yunnan borders Myanmar, Thailand, Laos, and Vietnam, serving as a historic gateway to Southeast Asia. While the terrain is rugged, the region enjoys year-round spring weather and abundant resources. Home to multiple ethnic minority groups, Yunnan has spent millennia cultivating a rich, diverse cultural tapestry, which naturally includes the historical evolution and developmental journey of its Muslim communities. Section 1: Overview of Homelands and Diaspora. Nestled in China's southwestern corner, Yunnan borders Myanmar, Thailand, Laos, and Vietnam, serving as a historic gateway to Southeast Asia.

Overview of Yunnan-Origin Muslims in Taiwan, Thailand, and Myanmar

Author: Yu Jiaming

Nestled in China's southwestern corner, Yunnan borders Myanmar, Thailand, Laos, and Vietnam, serving as a historic gateway to Southeast Asia. While the terrain is rugged, the region enjoys year-round spring weather and abundant resources. Home to multiple ethnic minority groups, Yunnan has spent millennia cultivating a rich, diverse cultural tapestry, which naturally includes the historical evolution and developmental journey of its Muslim communities.

Section 1: Overview of Homelands and Diaspora

Nestled in China's southwestern corner, Yunnan borders Myanmar, Thailand, Laos, and Vietnam, serving as a historic gateway to Southeast Asia. While the terrain is rugged, the region enjoys year-round spring weather and abundant resources. Home to multiple ethnic minority groups, Yunnan has spent millennia cultivating a rich, diverse cultural tapestry, which naturally includes the historical evolution and developmental journey of its Muslim communities.

Beginning in the 7th century CE, merchants from the Arabian Peninsula and Persia began traveling to China for trade, eventually settling across various regions. Over centuries of development, they became one of the foundational roots of today's Hui Muslim minority in China. Of course, the composition of the Hui Muslims also includes Central Asian Muslim ethnic groups who moved eastward after Genghis Khan's western campaigns, alongside Arabs and Persians. In Yuan Dynasty official records, they were collectively referred to as "Huihui". After arriving in China, these individuals worked as soldiers, artisans, farmers, and merchants, while others entered government service or pursued religious and academic careers. Through intermarriage with locals and their deep integration into the socio-economic fabric, the concept and ethnic structure of the Hui Muslims gradually took shape.

As for the development of Islam in Yunnan, one theory suggests that during the Tang Dynasty, Tang forces allied with the Kingdom of Nanzhao to defeat the Tibetan Empire and the Abbasid army (referred to historically as the "Black-robed Da Shi"). The captured Abbasid soldiers were Muslims, marking the earliest presence of Muslims in Yunnan. Another widely circulated theory attributes their arrival to the Central Asian Huihui who migrated westward following the Mongol conquests, as well as Huihui soldiers in the Mongol army who stayed behind after conquering the "Southwestern Yi" tribes, thereby forming the earliest Muslim communities in Yunnan. [1]

According historical records, from Genghis Khan's western campaigns in 1219 to Hulagu's capture of Baghdad in 1258, the Mongols successively conquered numerous Islamicized nations spanning from Central to West Asia. Large numbers of these Muslims were subsequently relocated eastward, with some military units organized into the "Tamma troops" (frontier garrison forces) as part of Kublai Khan's unified army. In 1253 (the second year of Emperor Mengke's reign), Mengke ordered Kublai Khan and Uriankhadai to lead a 100,000-strong army to attack the Southwest, eventually conquering the Kingdom of Dali. Numerous Huihui generals and soldiers arrived in Yunnan wave after wave to garrison the borderlands and establish military agricultural colonies (tuntian) across various regions. Later, Uyghurs (ancestors of today's Uyghur ethnic group) also established the Wumeng military garrison around Zhaotong, laying a major foundation for today's Zhaotong Hui Muslim population. [2]

In 1274 (the 11th year of the Zhiyuan era under Kublai Khan), the Yuan Emperor appointed Sayyid Ajjal Shams al-Din Omar as the first Pingzhangmingshi (Administrator) of the Yunnan Branch Secretariat. Sayyid Ajjal Shams al-Din was originally from Bukhara in modern-day Central Asia. During his six years in office, he made remarkable achievements in local agriculture, transportation, and education. He introduced knowledge of Islam, the Arabic and Persian languages, artillery manufacturing, and medicine into Yunnan, and commissioned two mosques in Kunming that still stand today. His descendants also achieved prominence in politics and military affairs, continuing to contribute to the governance of Yunnan. His lineage eventually dispersed across China, becoming ancestral roots for many Chinese Muslims. [3]

The Ming Dynasty and early Qing Dynasty also marked critical phases for the development of Yunnan's Muslims. Many Muslim generals served among the founding figures of the Ming Dynasty; most notably, Mu Ying and his descendants were enfeoffed as the "Prince of Qianning" and the "Duke of Qian," governing Yunnan across generations. Additionally, a large contingent of Hui Muslim generals and soldiers from the Central Plains and the Jianghuai region followed Mu Ying to Yunnan. It is said that the Mu family in modern-day Baoshan, Yunnan, are descendants of Mu Ying. [4] Subsequently, even more Muslims arrived with military forces to garrison and reclaim land, forming numerous settlements in places such as modern-day Kunming, Chuxiong, Dali, Weishan, Baoshan, Tengchong, Kaiyuan, Mengzi, Xun甸, and Qujing. As they gradually integrated with various ethnic groups, Yunnan transformed into a major stronghold for Muslims in China, embodying the early spatial pattern of "widely dispersed, closely concentrated." [5]

Because Muslim village communities maintained distinct cultural and religious boundaries with outsiders, we frequently encounter villages bearing names explicitly tied to the Hui Muslims, such as "Huihuiying" (Hui Muslim Camp) or "Huizi Village" (Hui Village). These names immediately reveal that the local residents are Yunnan-origin Muslims. However, not all Muslims lived in exclusively Hui villages; many resided in urban areas. Though they were not the local majority, their homes and businesses clustered within specific Muslim quarters, allowing them to preserve their religious beliefs and ways of life with minimal outside interference. Because they inevitably interacted with Han Chinese in the cities, lifestyle and cultural differences occasionally sparked friction, with Han residents sometimes resorting to verbal insults or physical aggression against Muslims. [6]

Following the dawn of the Qing Dynasty, the development of Muslim communities began to face severe setbacks. For one, many Muslims still held loyalty to the fallen Ming Dynasty; moreover, the Qing court's ethnic policies were deeply inequitable, imposing heavy restrictions and discrimination against Hui Muslims while frequently instigating ethnic conflicts between Hui and Han populations. This fueled resistance among Muslim communities everywhere—not least in Yunnan, which boasted the second-largest Muslim population concentration in China, second only to the Northwest. In 1797 (the second year of the Jiaqing era), a salt-tax dispute erupted in the Dali and Chuxiong regions, serving as the spark for widespread uprisings. Participants spanned the Bai, Han, Yi, and Hui ethnic groups, uniting against corrupt salt administration officials who schemed for personal gain and extorted ordinary citizens. Soon, various conflicts and disputes flared up across regions. Officials routinely stoked divisions and refused to deliver fair judgments, causing public resentment to boil over. By the Daoguang era, the Qing court initiated violent crackdowns, ultimately triggering the major anti-Qing uprisings led by Du Wenxiu, Ma Long, and others. [7]

In 1856, Du Wenxiu established a regime in Dali, vigorously developing local agricultural and mineral economies, encouraging commerce, and fostering trade ties with neighboring Sichuan and Myanmar. By uniting various ethnic minorities, he won widespread popular support. Militarily, Du Wenxiu rallied the populace under slogans such as "Save the people, strike down tyranny," "Unite Hui and Han as one, raise the righteous banner, drive out the Tartars, and restore China..." His insurgent forces fought over two hundred battles against Qing troops, unifying the entire western half of Yunnan within five years. In 1867, they even mobilized a massive army to besiege Kunming. However, after failing to break the city and facing fresh Qing reinforcements mobilized from multiple provinces—combined with the Qing court's divide-and-conquer strategy of using Muslims to fight Muslims—the Dali regime suffered a series of defeats. In 1872, Du Wenxiu was executed, and two years later, Dali fell to Qing forces, bringing the 18-year Yunnan Hui uprising to a tragic end. [8]

By the mid-19th century, Yunnan's local Muslims accounted for one-tenth of the province's total population. Bound by shared historical and cultural symbols as well as common professions, they gradually forged a distinct ethnic identity. This very identity—compounded by their non-Yunnan and non-Han ancestral origins and their Islamic faith—created friction in regional, cultural, and religious spheres, ultimately leading to the tragic outcomes of the Hui uprisings. [9] In the wake of the Qing court's high-handed rule and massacres, the Muslim population inside Yunnan plummeted sharply. Fearing persecution, some Hui residents were forced to flee across the borders into neighboring countries, planting the seeds for the migration of Yunnan-origin Muslims into Southeast Asia. [10]

Yunnan and its surrounding regions feature towering mountain ranges soaring 6,000 meters high, forming the Yunnan-Guizhou Plateau. South of the plateau lie the Shan Plateau of Myanmar, northern Thailand, Laos, and the rugged highlands of Vietnam. Major rivers like the Lancang (Mekong) and Nujiang (Salween) carve deep gorges through the plateau while sculpting numerous mountain basins known locally as *bazi*. Different ethnic minorities settled across these basins. Given this challenging terrain, the most reliable transport for long-distance journeys was the Yunnan pony, giving rise to organized caravans known as *mabang* (horse caravans) that shuttled between mountain basins to handle cargo transport and trade. [11] These horse caravans not only traded goods from market to market but also bartered with highland farmers along the way, injecting vibrant economic life into diverse inter-ethnic regions. [12]

The Muslims of Yunnan province largely concentrated along major transportation arteries and the flat basin lands (bazi) in their immediate suburbs, with very few living deep in the mountainous interior. This settlement pattern was shaped by their long-term historical engagement in military agricultural colonies, commerce, and handicrafts. [13] Because these flat basins and semi-mountainous regions offered limited per capita arable land, relying solely on farming made survival difficult. Consequently, running long-distance transport via horse caravans became an essential avenue for Hui Muslims to make a living in commerce. Ever since the Yuan Dynasty, Hui horse caravans remained a cornerstone of Yunnan's transport network. In Muslim-heavy regions such as Baoshan, Weishan, Tonghai, and Yuxi, countless horse caravans specialized in transport and goods trading, constantly plying the routes between Yunnan, Thailand, and Myanmar. [14] Furthermore, the Qing court's massacres of Yunnan's Hui population plunged many areas into economic depression, which in turn spawned rampant banditry. The devastation of their home villages forced people to venture outward to find a livelihood—proving to be yet another reason why Yunnan Muslims took up the life of caravan traders. [15]

Wealthy Yunnan merchants had long-standing commercial ties extending through Laos, Thailand, Myanmar, and India, while local peddlers transporting goods between prefectures and counties routinely hired Hui-dominated horse caravans. Among all postal and courier routes, the western Yunnan Hui horse caravan route stretching from Dali all the way to Myanmar was the most convenient. Many Hui people sustained their livelihoods through caravanning: some purchased their own mules and horses to organize independent caravans, while others hired themselves out to wealthy merchants who already owned large caravans. This gave rise to the classic description of Yunnan Hui Muslims: "Their livelihood relies on the profits of mules and horses," and "They universally make their living by driving caravans, peddling oil, salt, and rice." [16]

Western Yunnan, bordering Myanmar, served as a crucial stretch of the Yunnan Silk Road and maintained close ties with the outside world since ancient times. Borderland grassroots trade had always been exceptionally active; following the social stability and economic development of the Ming Dynasty, waves of interior merchants flocked to the region seeking fortunes. Northern Myanmar still bears the footprints of these active Chinese merchants. Myanmar's native products like gemstones and cotton were imported into Yunnan, while Myanmar's demand for tea, silk, copper and ironware, ceramics, and salt was supplied outward from Yunnan. This dynamic southwestern corridor stimulated ongoing development and commercial prosperity across numerous regions. [17] Such booming trade also minted many wealthy merchant magnates—such as Ma Mingkui, a prominent Yunnan tycoon during the Xianfeng and Tongshi eras of the Qing Dynasty. Engaged in textiles, trade, and transport, Ma owned over a dozen horse caravans, traveling year-round between Yunnan and Myanmar to handle cross-border commodity trade, while operating multiple storefronts across Sichuan, Yunnan, and Myanmar. When Du Wenxiu established the Dali regime, Ma Mingkui provided robust financial backing as well. [18]

Driven by the thriving trade between Yunnan and Myanmar, numerous Yunnan-origin Muslims opened shops across various parts of Myanmar and eventually settled there. According to Kumiko Kishima's research, between the mid-19th century and the early 20th century, Yunnan Muslims primarily utilized five distinct routes to travel to Myanmar for trade and permanent settlement. [19] They gradually formed clustered communities along these trade arteries leading from Yunnan into Myanmar. Initially, they settled at the various terminal stations along the trade routes or in safe-haven towns near the border. After the onset of the British colonial period, settlements organically emerged along the trade routes, terminal stops, and transit hubs. However, terminal stations located too close to their homeland in Yunnan did not develop distinct ethnic enclaves. [20]

Although caravan trade was dominated primarily by Hui Muslims, a massive influx of Han Chinese began joining the trade in the 19th century. Hui and Han populations clashed not only over commerce but also over mining rights and land use. This inter-ethnic friction, combined with the late 19th-century Muslim anti-Qing uprisings crushed by the Qing government—culminating in the fall of Du Wenxiu's Dali regime in 1872 and the capture of the final insurgent stronghold of Tengyue (modern-day Tengchong) by Qing troops the following year—forced many Muslims to flee into Myanmar under severe political oppression. Shortly thereafter, the Konbaung dynasty of Myanmar collapsed, and Britain established colonial rule there in 1886, providing yet another catalyst for their migration to Myanmar. [21]

The Republican era in China was far from peaceful, marked by multiple brutal military conflicts. Although Yunnan sat in the remote borderlands, it was inevitably swept into the turmoil. In 1937, when Japanese forces invaded China and captured all of the nation's eastern sea ports, the government mobilized immense human labor to construct the 960-kilometer-long Burma Road stretching from Kunming, Yunnan, to Wanting, Myanmar, taking just one year to complete. It became China's sole external lifeline and supply route, channeling vital supplies from the outside world into the southwestern rear base. [22] Throughout the War of Resistance Against Japanese Aggression, Yunnan Hui Muslims enthusiastically enlisted in the military, fighting Japanese invaders across China, fiercely resisting the enemy along the Yunnan border, and reclaiming numerous occupied cities. Members of the Chinese Expeditionary Force that entered Myanmar in 1944 also included many Yunnan-origin Muslims. [23]

In the realm of education and culture, Yunnan's Muslims achieved remarkable development since ancient times, producing a steady stream of renowned scholars and imams. [24] Their translations and religious treatises profoundly influenced Chinese Muslims nationwide. Furthermore, *jingtang jiaoyu* (mosque-based scriptural education) served as a traditional educational format unique to Yunnan's Islamic heritage. Developed during the Ming Dynasty, this system utilized mosque study halls as classrooms where imams taught students using classical religious texts. This wielded widespread influence among local Muslim communities, and the so-called "Yunnan School of Islamic Thought" emerged as one of the three major scriptural educational traditions in China. [25]

With the turning tides of the era, several new organizations, educational institutions, and periodicals were successively established during the Republican period, including the Yunnan Branch of the China Islamic Progressive Association and the Yunnan Branch of the China Islamic National Salvation Association. Both actively responded to and participated in movements to build a democratic nation and resist the Japanese invasion. Additionally, the founding of the "Yunnan Mingde School" in 1929 symbolized the rise of modern Islamic education in Yunnan, which combined general academic subjects with religious knowledge. Periodicals such as the *Yunnan Muslim Monthly* and the *Yunnan Muslim Bell Magazine* were among the earliest regular Islamic publications issued nationwide. Scholars like Ma Jian and Na Zhong traveled to Egypt around 1931 for advanced studies, becoming preeminent experts in religious studies and Arabic linguistics who shaped 20th-century Chinese Islamic scholarship. [26]

As the War of Resistance drew to a close, the Chinese Civil War immediately erupted. In 1949, the Kuomintang (Nationalist) government retreated to the Southwest. At the time, the KMT forces stationed in Kunming consisted of the 8th and 26th Armies, led respectively by Li Mi and Lu Han (note: text says Lu Han / Qiu Qingquan / Yu Chenwan depending on historical context). Later, these armies withdrew toward western Yunnan. After being overtaken by the People's Liberation Army, just over a thousand surviving soldiers from both armies retreated across the border into Myanmar, becoming stranded in a foreign land as the "Lost Army" [27]—immortalized by author Pai Hsien-yung (or Bo Yang) in his book *Alien Land* (Yi Yu). After entering Myanmar, the Lost Army faced relentless combat, repeatedly clashing with the PLA. Ultimately, a portion of the soldiers, civilians, and their families were evacuated to Taiwan through arrangements made by the KMT government, while others entered Thailand, settling in places like Chiang Mai, Chiang Rai, Mae Salong, and Mae Sai.

The Yunnan-origin Muslims who migrated to Myanmar dispersed across the country. Major concentrations formed in Mandalay (formerly known as Wucheng / Mandalay), Yangon, Lashio, Tangyan, Myitkyina, Mogok, Maymyo, and Taunggyi, with most communities taking shape around the mid-19th century onward and establishing local mosques. Today, Mandalay still preserves a mosque ordered and funded by Du Wenxiu, completed in 1868, alongside the surrounding Muslim community settlements. Yunnan-origin Muslims generally refer to themselves as *Huihui* or *Huimin* (Hui people), but the local Burmese people use the term "Panthay"—a distinct ethnonym originally used as a blanket term for Muslims. [28]

When discussing the history of Yunnan-origin Muslims migrating to Myanmar, one cannot overlook "Panlong" (also known as Panglong), located in the Wa State region along the Yunnan-Myanmar border. To this day, Panlong holds a deep, vivid place in the memories of many Yunnan-origin Muslims as the homeland of their forebears. The site originally began as a refugee stronghold established by Ma Lingji, a subordinate commander under Du Wenxiu. Subsequently, numerous Muslims fleeing persecution by the Qing court fled to this location. Because people banded closely together to live there, the place was dubbed *Banlong* ("gathering together"), which eventually evolved into *Panlong* (Banglong). By the early 20th century, the local population grew rapidly and thrived, eventually becoming a dominant force in the Wa State. The people of Panlong proudly referred to their home as Panglong, a name preserved as they later migrated to various parts of Southeast Asia, including Myanmar and Thailand. Thus, the place name "Panglong" is an endonym used by the Panlong people themselves, whereas "Banlong" is the exonym used by surrounding ethnic groups and mainland Chinese Hui Muslims. However, due to the Japanese occupation of Myanmar and raids by other local armed groups, the local Muslim community in Panlong suffered severe devastation, prompting many residents to relocate onward to other Myanmar cities and northern Thailand. [29]

According to the author's field investigations, there are still roughly 1,200 households of Yunnan-origin Muslims living across heavy Muslim concentration areas such as Mandalay, Tangyan, Lashio, Mogok, and Taunggyi today. They continue to preserve their traditional religious culture and place great emphasis on passing down their faith within family life. Alongside family transmission and traditional mosque-based education, there are also well-established schools teaching Arabic and Islamic studies. For instance, the "Zhenguang School" in Maymyo has cultivated multiple imams specializing in Arabic language and religious knowledge, two of whom currently serve religious communities in Taiwan.

As for the Yunnan Muslims living in Thailand, their roots are largely the same as those who migrated to Myanmar. Some settled down along ancient caravan trade routes, but the more massive migrations were driven by the need to escape the Qing dynasty's crackdowns following the failure of the Panthay Rebellion. Traveling south along trade routes, they reached Myanmar as well as Thailand's northern provinces of Chiang Mai and Chiang Rai.

Locally in Thailand, these Yunnan-origin Muslims are called "Chin-Haw" (or Chin-Ho). While this is just a blanket term used by Thai locals for all Chinese people, these Muslims still proudly refer to themselves as Chinese or Hui Muslims. By the late 19th century, several major urban centers in northern Thailand, like Chiang Mai, had already established vibrant Chinese communities anchored by Yunnan Muslims. Keeping ties with long-distance caravan traders and leaning into their mercantile traditions, they carved out new economic niches and even acted as vital middlemen between the Chin-Haw and the ethnic Thai population. [28]

Throughout the 20th century, waves of Yunnan Muslims continued trickling across the border into Thailand—mostly escaping massive upheavals like the Japanese invasion of China and the Chinese Civil War, while others trickled down from Myanmar. Some were commercial travelers caught stranded in Thailand due to the founding of the People's Republic of China, unable to make their way back home, while others fled their homelands following the Nationalist (KMT) forces as mentioned earlier.

In the early 1960s, after two troop withdrawals, a faction of Yunnan-based KMT soldiers still remained in northern Myanmar. In 1961, led by Li Wenxuan and Duan Xiwen, about 2,600 troops split into two columns and headed to northern Thailand, setting up base in Chiang Mai and Chiang Rai provinces. The Thai government was sympathetic to their plight, but also needed their muscle to navigate regional tensions with Burmese and Thai communist forces. At the urging of Li and Duan, the Thai authorities agreed to grant legal residency to these troops and their families. In return, they helped the Thai government crush local communist insurgents. This paved the way for even more Yunnan refugees to stream out of Myanmar and settle down in Chiang Mai and Chiang Rai, creating "refugee villages"—often dubbed "KMT villages" by outsiders. This allowed them to keep their traditional lifestyles and culture alive far from home. By the 1980s, the military units slowly disbanded, and these Yunnan families built permanent roots in northern Thailand, raising generations that preserved their cultural identity while gradually adapting to mainstream Thai society. [29]

Much like Taiwan's iconic military dependents' villages (juancun), early Chinese settlers in northern Thailand lived in these refugee communities. Although the Thai government didn't strip away their right to survive, it essentially left them to fend for themselves. Learning Chinese was heavily restricted; they couldn't buy property or own land, and most lacked official legal status. While those Nationalist soldiers and their families who retreated into Thailand from Myanmar eventually earned Thai citizenship for their service in anti-communist campaigns, everyone else was stuck with mere refugee cards. They only had the right to live within designated refugee villages, and stepping outside those village boundaries was treated as a crime. [30] Through sheer grit and hustle, however, the economic standing of these Yunnan Muslims gradually rose, their access to education improved, and today, the vast majority have finally secured official Thai citizenship. [31]

No matter why they packed up and moved to Thailand, these Yunnan Muslims ended up primarily scattered across the northern provinces of Chiang Mai and Chiang Rai. Some brought their families along, while others married local non-Muslim Chinese or ethnic Thai women, raising all their kids as devoted Muslims. As early as 1917, a mosque primarily serving the Yunnan Muslim community was completed in Chiang Mai's Wiang Phing neighborhood. Over time, more mosques, Islamic schools, and the Chiang Mai chapter of the Thai Muslim Association popped up all over the city, effectively putting Yunnan Muslims at the helm of local Islamic affairs. [32] To this day, the community fiercely holds onto its distinct Yunnan Hui Muslim religious practices, customs, cultural traditions, and even the Yunnan Chinese dialects.

The total Muslim population across northern Thailand tops 20,000, spanning diverse backgrounds including Yunnanese, Burmese, Bengali, and Malay. Out of the 20 local mosques, 13 belong to the Yunnan Muslims, meaning they make up over 70 percent of the total Muslim population in northern Thailand. At the same time, Yunnan Muslims are rooted in 13 tight-knit communities across the region, including Wang He Street in Chiang Mai city, Wanyang Village in Chiang Mai's Fang District, Chiang Rai city, and the village of Mae Salong in Chiang Rai Province. [33] Institutions like the Chiang Mai Islamic Ching Chen School and the Wanyang Islamic Virtue School, founded by Yunnan Muslims for religious education, have equipped younger generations of Chinese Muslims with fluent Arabic and Islamic knowledge, while also giving local Chinese youth a place to learn Mandarin.

For these northern Thai Yunnan Muslims, active participation in religious affairs, mutual aid, and community networking serve as powerful anchors for ethnic cohesion and identity. Even though the community has internal divisions—stemming from different regional dialects, early versus late migration waves, or commercial versus political backgrounds—the strong unifying bonds of their faith, coupled with the external pressures of navigating a majority Buddhist and ethnic Thai society, help them brush aside petty differences and pull together for communal public affairs. [34]

Mainland Chinese scholar Li Xu studied the Ma family, a prominent clan that grew fabulously wealthy through caravan trade and maintained business ties with Thailand and Myanmar well into the 20th century. One family member noted that the overseas Chinese they met in Thailand were relentless, hardworking, and far more industrious than the locals, which is why so many managed to strike it rich. [35] Based on my own field interviews, my informants echoed this exact sentiment. Whether in Thailand or Myanmar, Chinese people—especially Muslims—truly out-hustle the locals. Since their starting line is a lot rougher than those born with local privileges, they have no choice but to grind twice as hard to carve out space for themselves under heavy restrictions.

All in all, ever since Islam was introduced to China during the Tang dynasty, it has ridden the waves of various dynasties. Leaning on the strengths of its culture and social lifestyle, local Muslims have managed to resist total assimilation despite living in heavily multi-ethnic environments. And even when population pressures forced them to migrate elsewhere, they never stopped practicing their faith or maintaining their distinct community structures. [36] Through continuous development, religious education, and the passing down of their heritage, Yunnan remains one of the major heartlands for concentrated Muslim populations in mainland China.

Straddling China's southwestern frontier, northern mainland Southeast Asia, and the northern part of the South Asian subcontinent lies an ancient trade route: the Southwestern Silk Road, historically known as the Shandu Road (Southern Silk Road). Early visits by Persian and Arab Muslims to Yunnan, as well as the later migrations of Yunnan Muslims into Southeast Asia, are deeply tied to this historic trade route. During the Yuan dynasty when Sayyid Ajjal Shams al-Din Omar governed Yunnan, he heavily upgraded and expanded this ancient route, setting up postal relay stations everywhere to encourage merchant travel. This prompted Yunnan Muslims to dive headfirst into caravan trade, doing business all the way down into Southeast Asia and South Asia, which ultimately sparked the earliest migrations into Myanmar and Thailand.

Because the bloody crackdowns of the late Qing dynasty's Panthay Rebellion forced massive numbers of Yunnan Muslims to flee through trade routes to seek refuge in Thailand and Myanmar, many ended up putting down permanent roots there. Later on, from World War II right up to the founding of the PRC, wave after wave of Yunnan Muslims fled China or found themselves stranded because they couldn't return home. Add in Nationalist army troops and their dependents, and even more people poured into Myanmar and Thailand. Over four or five decades, these communities blossomed into third- and even fourth-generation Yunnan Chinese Muslims. Combined with the early merchant migrants, this created a thriving diaspora society of ethnic Yunnan Chinese Muslims living across Thailand and Myanmar. [37]

Whether you call them the "Panthays" in Myanmar or the "Chin-Haw" in northern Thailand, these are two branches of the same Yunnan Hui diaspora tree, sharing identical roots but bearing different local names given by outsiders. [38] They share a common historical memory, religious lifestyle, and ethnic culture. Facing unfamiliar cultures and environments in their adopted homes, they manage to preserve a deep sense of communal kinship, anchoring their settlements around local mosques. At the same time, they keep alive the traditional lifestyle, cultural hallmarks, and tight ethnic solidarity of the Yunnan Hui people. Not only have they resisted assimilation by the mainstream local cultures, but they have also kept their community spirit and heritage thriving and evolving dynamically. [39]

Footnotes:

[1] Yunnan Provincial Editorial Team, eds., Social and Historical Investigation of Yunnan Hui Muslims (Vol. 3), Kunming: Yunnan People's Publishing House, 1986, pp. 4-5.

[2] Ma Weiliang, Research on the History and Culture of Yunnan Hui Muslims, Kunming: Yunnan University Press, November 2007 (3rd printing), pp. 27-28.

[3] Yunnan Provincial Editorial Team, eds., Social and Historical Investigation of Yunnan Hui Muslims (Vol. 3), pp. 5-8.

[4] Ma Weiliang, Research on the History and Culture of Yunnan Hui Muslims, p. 28.

[5] Yunnan Provincial Editorial Team, eds., Social and Historical Investigation of Yunnan Hui Muslims (Vol. 3), pp. 9-10.

[6] David G. Atwill, The Chinese Sultanate: Islam, Ethnicity, and the Panthay Rebellion in Southwest China, 1856-1873. Stanford: Stanford University Press, 2005, pp. 41-42.

[7] Yunnan Provincial Editorial Team, eds., Social and Historical Investigation of Yunnan Hui Muslims (Vol. 3), pp. 11-15.

[8] David G. Atwill, The Chinese Sultanate, pp. 46-47.

[9] Ma bang (caravan): Historically and currently the primary transport method across the rugged mountains of southwest China. Because mountain paths are too treacherous for carts, only packhorses can get through without being blocked. Yunnan merchants organized these horses into caravans to conduct trade all over the southwest, with trade routes extending as far as modern-day Laos, Thailand, and Myanmar.

[10] Yoshimatsu Kumiko, trans. Tu Huazhong, rev. Yao Jide, "A Study on the Yunnan Muslim Trade Routes to Myanmar and Their Settlement Sites: Focusing on the Late 19th to Early 20th Centuries," in Huizu Yanjiu (Journal of Hui Muslim Studies), 2008, No. 2 (Total Issue 70), Ningxia: Editorial Office of Huizu Yanjiu, 2008, p. 11.

[11] Yang Zhaojun, ed., History of Yunnan Hui Muslims, Kunming: Yunnan Nationalities Publishing House, 1989, p. 5.

[12] Wang Mingda and Zhang Xilu, Caravan Culture, Kunming: Yunnan People's Publishing House, 2008, p. 80.

[13] Narrated by Ma Zhishang et al.; Written and photographed by Li Xu, Legendary Families on the Ancient Tea Horse Road, Beijing: Zhonghua Book Company, 2009, p. 33.

[14] Wang Mingda and Zhang Xilu, Caravan Culture, pp. 107-110.

[15] Gu Yongji, "The Impact of Inland Immigrants in Western Yunnan During the Ming Dynasty on China-Myanmar Relations," in China Borderland History and Geography Studies, 2008, No. 3 (Total Issue 69), Beijing: Editorial Office of China Borderland History and Geography Studies, 2008, pp. 13-14.

[16] Ma Yingsheng, "Ma Mingkui: The Wealthy Dali Hui Muslim Merchant During the Xianfeng and Tongzhi Reigns," in Huizu Yanjiu (Journal of Hui Muslim Studies), 2008, No. 2 (Total Issue 70), Ningxia: Editorial Office of Huizu Yanjiu, 2008, pp. 26-28.

[17] According to Kumiko Yoshimatsu's research, the five trade routes passed through Mogaung, Bhamo, Wanting, Panglong, and Kengtung, respectively. These five locations are situated in today's northern Myanmar, commonly referred to as Upper Myanmar, while their starting points included Tengchong, Baoshan, Dali, and Kunming in Yunnan. These five places later became transit hubs for Yunnan-origin Muslims migrating to other regions, or where they settled to form communities.

[18] Written by Kumiko Yoshimatsu, translated by Huazhong Tu, reviewed by Jide Yao, "A Study on the Trade Routes and Settlement Points of Yunnan Hui Muslims Entering Burma: Focusing on the Late 19th to Early 20th Century," p. 15.

[19] Same as above, p. 11.

[20] Authored by Zhenxiao Zhai, "Experience and Identity: Ethnic Composition of Chinese and Burmese Overseas Immigrants," Taipei: Haihua Cultural and Educational Foundation, 2001, p. 25.

[21] Authored by Ruihai Zhou et al., "Draft History of the Chinese Hui People's Anti-Japanese War of Salvation," Beijing: Social Sciences Academic Press, 2006, pp. 318-320.

[22] Imam: A transliteration of the Persian word *akhond*, meaning teacher or scholar. An imam's qualifications require classical Islamic education, possessing religious knowledge related to Islamic doctrine and jurisprudence. Their main duties are leading Muslims in prayer at the mosque, handling various religious affairs, and educating and explaining doctrines to everyday Muslims. Reference: Edited by the Editorial Committee, "Encyclopedia of Islam in China," p. 13.

[23] Authored by Kaineng Ma and Rongkun Li, "Islam in Yunnan," Beijing: Religious Culture Publishing House, 2004, p. 88.

[24] Same as above, pp. 25-27.

[25] Dictated by Xuezhen Gong et al., primary interviewer Shiying Zhang, "The Orphans No Longer Wandering: Interviews of Zhongzhen New Village," Taipei: Academia Historica, 2002, pp. 4-6.

[26] Authored by Chaoqun Ma, "An Analysis of Exonyms for Yunnan Hui People: 'Panse,' 'Panxi,' and 'Paxi,'" included in *Journal of Hui Muslim Studies*, 2003, Issue 3 (Total Issue 51), Ningxia: *Journal of Hui Muslim Studies* Editorial Department, 2003, p. 30.

[27] Authored by Jide Yao, "The Migration of Yunnan Hui Muslims to Southeast Asia," included in *Journal of Hui Muslim Studies*, 2003, Issue 2 (Total Issue 50), Ningxia: *Journal of Hui Muslim Studies* Editorial Department, 2003, pp. 39-40. As stated in the text, Panglong was indeed a preliminary dwelling place for Yunnan-origin Muslims before advancing further to other cities in Myanmar and northern Thailand. According to many interviewees, their ancestors all had experiences living in Panglong. The author has also heard that some Yunnan-origin Muslims regarded Panglong as holding the concept of a state, a "Panglong Country," which seems to coincide with the background of the so-called "Panglong" naming.

[28] Authored by Andrew D. W. Forbes, excerpted and translated by Jide Yao, "Yunnan Muslims in Northern Thailand: The Chin Haw," included in *Journal of Yunnan Ethnology*, 1991, Issue 2 (Total Issue 31), Kunming: Editorial Department of the Journal of Yunnan Nationalities Institute, 1991, pp. 85-55.

[29] Authored by Wenqin Zhang, "The Leap from Refugees to Immigrants: Re-examining the Transformation of Migration Patterns of Former Kuomintang Yunnanese in Northern Thailand," included in *Haihua and Southeast Asia Studies*, Vol. 2, No. 1, Taipei: Haihua and Southeast Asia Studies Journal Agency, 2002, pp. 58-66.

[30] Authored by Shih-chung Hsieh, "The Construction, Categories, and Qualitative Change of the Nation-State: Half a Century of the Republic of China Army 93rd Division in Yunnan, Myanmar, Thailand, and Taiwan," included in his book *Nationalist Discourses: Fields of China and North-Southeast Asia*, Taipei: National Taiwan University Press, 2004, p. 65.

[31] Interview content with Mr. W1, interviewed at the Taipei Mosque on February 8, 2008.

[32] Authored by Andrew D. W. Forbes, excerpted and translated by Jide Yao, "Yunnan Muslims in Northern Thailand: The Chin Haw," p. 90.

[33] Authored by Jide Yao, Rongkun Li, and Zuo Zhang, "History of Islam in Yunnan," Kunming: Yunnan University Press, 2005, p. 199.

[34] Authored by Jide Yao, "Society and Culture of Yunnan-Origin Muslims in Northern Thailand," included in Zongbao Ma (ed.), *Collected Papers on Chinese Hui Muslim Studies (Vol. 1)*, Beijing: Ethnic Publishing House, 2005, pp. 414-416.

[35] Narrated by Zishang Ma et al.; written and photographed by Xu Li, "Legendary Families on the Ancient Tea Horse Road," pp. 79-81. view all

[Internet Repost]

A Comprehensive Deep Dive into the Documentary Short Film 'Huixin Village': The Southeast Asian Maritime Silk Road Genome and Contemporary Evolution of China's Southernmost Hui Muslim Village



Abstract:



An in-depth analysis focusing on the documentary project about Huixin Village (Huixin Muslim Village) in Sanya. It chronicles how this unique Muslim community—China's only one originating from the ancient Cham people of Southeast Asia—has thrived across generations on a tropical island, showcasing the harmonious coexistence of traditional religious practices and modern civilization.



Huixin Village (Huixin Muslim Village) is located in Fenghuang Town, Sanya City, Hainan Province, and stands as China's southernmost Hui Muslim settlement. This community is China's sole Muslim group originating from Southeast Asia, having lived here from generation to generation for over 900 years. Together with the neighboring Huihui Village (Huihui Muslim Village), they are collectively known as the Sanya Hui Muslim villages, with a combined population approaching nearly 10,000.



Around the 10th to 11th centuries, Arab and Persian Muslim merchants arrived in Champa (modern-day central Vietnam) via the Maritime Silk Road. While trading, they also introduced Muslim culture. In 1471, the Champa Kingdom was severely battered by the Lê Dynasty, causing a large number of Cham people to flee to the Malay Archipelago. Since the Malay Archipelago region had already widely embraced Islam, the Champa refugees encountered and accepted Islam there before returning to Champa to spread the faith.



As the Champa Kingdom repeatedly suffered from Vietnamese invasions and territorial encroachment, Cham Muslims migrated in multiple waves by boat from Xiazheng, Vietnam, to Hainan Island to seek refuge, escaping the chaos of war. Historical records date the earliest arrivals as far back as the late Tang Dynasty, with large-scale migrations concentrated during the Song and Yuan Dynasties. These groups partially blended with Arab and Persian foreign guests (fan ke) who had come to China to trade during the Tang and Song Dynasties. After the Ming Dynasty, Hui Muslims from the Fujian and Guangdong regions also continuously migrated to Hainan, ultimately converging during the Qing Dynasty to form the stable Hui Muslim communities of Huixin Village (Huixin Muslim Village) and Huihui Village (Huihui Muslim Village).



Huixin Village (Huixin Muslim Village) was once under Japanese occupation; the Japanese military built an airfield and drove out the local Hui Muslims living there. Following Japan's defeat and withdrawal, some of the Hui Muslims returned to Huixin Village (Huixin Muslim Village) to rebuild their homes on the original site.



The lifestyle customs of the Hui Muslims in Huixin Village (Huixin Muslim Village) reflect a blend of Islamic doctrine and local adaptability. While they speak Chinese, they still preserve their native language, Huihui speech, for communication. Huihui speech belongs to the Malayo-Polynesian branch of the Austronesian language family and is closely related to the Cham language. It is the only Austronesian-speaking Muslim group in China. Although Huihui speech is the mother tongue of Hainan's Hui Muslims and features a phonetic system—such as 19 initial consonants, 50 to 57 final vowels, and 7 to 10 tones—it has been spoken for a long time without developing its own writing system. In daily life, they use Chinese characters for reading and writing when interacting with the outside world. While some older Hui Muslims in the village cannot understand Chinese, younger generations are using Huihui speech less and less.



The religious traditions of the Hui Muslims in Huixin Village (Huixin Muslim Village) stem from the history of the Champa Kingdom's conversion to Islam, preserving major holidays such as Eid al-Fitr (Kaizhai Jie), the Mawlid (Shengji Jie), and Eid al-Adha (Guerbang Jie). Huixin Village (Huixin Muslim Village) features two mosques. The Southern Mosque (Qingzhen Nansi) was originally built during the Southern Song Dynasty and is the oldest masjid in ancient Yazhou, boasting a history of over 900 years. Rebuilt in 2013, it serves as a historical testament to the development of Muslims in Sanya. The Nankai Mosque was built during the mid-Ming Dynasty, bombed flat during the War of Resistance Against Japanese Aggression, demolished during the Cultural Revolution, and rebuilt in 1980. Later subjected to ethnic integration, it features distinct Islamic religious characteristics and traditional architectural styles. These two masjids serve as the venues for religious activities among the villagers of Huixin Village (Huixin Muslim Village). During Ramadan, some Muslims go to the masjid to perform their daily dua and prayers five times a day.



Huixin Village (Huixin Muslim Village) covers an area of 0.4 square kilometers (or its actual community-administered jurisdiction). Several winding, narrow alleys connect densely packed buildings, making it very easy to get lost if you walk around here. Most of the multi-story houses on either side were built in recent years, with some retaining Islamic architectural elements. Due to Hainan's tropical climate, many residential homes intentionally reserve courtyard areas for cooking, eating, and cooling off. Before a large influx of outsiders poured in, villagers in Huixin Village (Huixin Muslim Village) lived with their doors unlocked at night. Because of the favorable Hui Muslim residential environment in Huixin Village (Huixin Muslim Village), a portion of the Hui Muslims who come here to spend the winter each year hail from Gansu Province and the Ningxia Hui Autonomous Region.



While walking through the alleys during Ramadan, I encountered Hui Muslims going door-to-door handing out festive candies. Historically, Hui Muslims on Hainan Island did not intermarry with other ethnic groups, but modern times have seen a gradual opening up, provided that the non-Hui spouse converts to Islam and follows Hui Muslim customs. I also witnessed a Muslim funeral; photography is strictly prohibited inside the masjid and certain residential areas.



Photographed in Huixin Village (Huixin Muslim Village) during Ramadan, March 2026. view all

[Internet Repost]

Where Southern Yunnan's Historic Charm Meets Islamic Faith: Exploring the Ancient Mosque of Jianshui Ancient City, Honghe, Yunnan



Abstract:



Originally built during the Yanyou era of the Yuan Dynasty and surviving centuries of wind and rain through the Ming and Qing dynasties, the Ancient Mosque of Jianshui Ancient City is a municipal-level cultural heritage site in the Honghe Hani and Yi Autonomous Prefecture. This article takes you inside this serene, free-admission historic sanctuary to explore the rustic architectural artistry and cultural heritage of the local Hui Muslim community, where traditional Chinese hip-and-gable wooden architecture blends seamlessly with Islamic traditions.



Photography by Weng Sanlang



Location: Ancient Mosque of Jianshui Ancient City, Honghe Prefecture, Yunnan Province



The Ancient Mosque is a Honghe Prefecture (municipal-level) cultural heritage site. Originally built between 1312 and 1313 during the Yuan Dynasty, the structures standing today were rebuilt during the Guangxu reign in the late Qing Dynasty.



Admission is free, and you won't find crowds of out-of-town tourists here. Just a quick heads-up: Jianshui Ancient City actually has two mosques—one called the Ancient Mosque (Qingzhen Gusi) and another simply called the Mosque (Qingzhensi). Make sure you're heading to the Ancient Mosque, which is the actual historical landmark, whereas the newly built mosque is not a heritage site.



Time speaks of crisp, translucent days within the span of a single page. Passing years dream a fleeting illusion inside the ancient mosque.



As the summer breeze brushes your face, there are always grand floral blooms that fall right between your eyebrows. Flowers drift down the stone steps; a light drizzle knocks the blossoms to the ground. Unspooling the past, May unfolds in a tapestry of red and green. Boil a pot of tea, and you've brewed the heart of midsummer.



Time puts pen to paper, turning the page on the glorious early summer days, sealing away the past, and writing a wonderful chapter for May. Within a delicate poem, we pen our destiny's ending, opening up the beauty of summer in the promise of a long future ahead.



Moonlight falling on the left hand holds secrets kept tightly guarded; the season resting on the right hand captures lotus leaves swaying in the early summer wind. Toward the past, there is three parts sorrow and seven parts nostalgia. I walk all my yesterdays into a wisp of kitchen smoke in my eyes.



I once sat and watched the wind and clouds rise, the clear spring flowing over the stones. The moon opens half a window of flowers, the breeze scatters a touch of cool. Through the crack in the door of the past sits a cup of quiet, fragrant tea, writing our history stroke by stroke. Summer gallops in, and the early summer that has already arrived is brimming with poetic charm.



Without walking through the past, one cannot know the toll of the years. Quietly guarding this earthly hustle and bustle, may the days ahead always be filled with poetry, tea, and dreams. view all

[Internet Repost]

You Don't Get Kunming's Shuncheng Street Jinji Yet? You're Probably Not Old Enough

Abstract:



Tap the card above to follow me. Jinji Lu Ji (Jinji Braised Chicken) is the ultimate unsolved mystery of Shuncheng Street. Its braised chicken is wild: everyone who's tried it says the taste is just okay, but it easily costs over 100 RMB per person, and the staff can sometimes have a downright arrogant attitude. Yet, people are still clutching their cash, lining up just to hand their money over to Jinji. What's the deal? Beats me. Don't worry about it—just get in line first.

Tap the card above to follow me



Jinji Lu Ji (Jinji Braised Chicken), the unsolved mystery of Shuncheng Street in Kunming.

The Surreal Braised Chicken



Anyone who has tried Jinji will tell you the flavor is just so-so, yet it easily runs over 100 RMB a head, and the servers can occasionally be pretty snotty. So why are people clutching their cash and waiting in line just to hand their money over? Who knows? Don't ask—just get in line.

Even crazier, back during the pandemic, people wore masks and braved actual "life-or-death risks" just to queue up. Local internet lore says Jinji pulls in over 200,000 RMB a day.



Even more dramatic, with the explosion of short-video media, some opportunists spotted the shop's insane popularity and opened a competing stall just a wall away, selling the exact same products while bragging online that they were "better" and "more traceable." At its absolute trashiest, the two shops got into a public street-side shouting match over the queue lines, which some nosy onlookers carefully edited and posted online for the whole internet to gossip about.

Today, that "better" neighbor is long gone, while the endless line outside Jinji remains. The truth of what actually happened back then? Nobody cares. People only care about one thing: Can I still get my hands on this braised chicken today as usual?



I used to not get Jinji either, writing it off as some kind of metaphysical mystery. But today, holding my kid's hand and trailing behind my mom, I once again found myself forced to stand in Jinji's line. And suddenly, it hit me—Jinji stopped selling just braised food a long time ago.

Jinji Stopped Selling Just Braised Chicken Long Ago



As downtown Kunming's vibrant core, Shuncheng is the default weekend hangout spot for most ordinary families like mine.

When the elders say, "Let's head into town for a walk," our destination is basically locked onto the Shuncheng area. We head out after breakfast, wander around grazing and shopping until about three or four in the afternoon, by which time we've bought what we needed, seen what we wanted, and practically burned through all our energy. Right about then, one final, ultimate question looms: What are we doing for dinner?



Eat out again? But we just ate out for lunch, we really can't eat another heavy meal. Cook at home? After walking around all day, who has the energy to wash and chop veggies? Yet when the whole family manages to get together on a rare weekend, you can't just slap together a casual meal.

And so, the answer bubbles up to the surface: Might as well buy some ready-made braised food, whip up a quick veggie soup at home, stir-fry a couple of fast dishes, and steam a pot of rice. Braised food isn't spicy, but it's flavorful, perfect for kids, parents, and grandparents alike, and packed with solid protein. It hits the spot for flavor and nutrition while keeping everyone's palate happy.



Stand anywhere in Shuncheng and look around, and the only spot that checks every single one of those boxes is Jinji.

Only people who have genuinely stressed over their family's tastes and health truly understand Jinji's real value. If you still don't get it, I can only say—you probably just aren't old enough yet~



I personally hate waiting in line and flat-out refuse to do it. But every single time my mom and I come to Shuncheng, she insists on getting in that line, and while we wait, she tells me stories from her childhood: her dad used to bring her from the rural counties straight into the big provincial capital of Kunming, and whenever they had time, they'd take her to a nearby vendor who carried braised chicken on a shoulder pole. She said that braised chicken was insanely fragrant—a rare, precious delicacy in a childhood plagued by severe material shortages.

Her dad passed away a few years ago. I've heard this story countless times, but whenever we're right here, she still repeats the story of her and her dad as if she's talking to herself. No matter how much I might personally resist and hate waiting in lines, I'll always stand here with her just to do something that brings her joy.



Now my kid is 7 years old. While we queue, he stands right beside us, listening to his grandma tell stories from the distant past. He's also starting to fall in love with the place's braised tripe, beef shank rolls, and unclipped chicken feet. Maybe when he grows up, driven by that same craving for good food and memories of time spent with family, he'll come and wait in this line all by himself—as long as Jinji is still in business.

That right there is the secret behind why the line outside Jinji has kept right on going for decades.



A business might survive its first year on a secret recipe and clever tricks; but a business that stands tall in one spot for decades, consistently delivering reliable, dependable products, is undeniably solving a headache for its customers.

So whenever I see people who think they've cracked the braised chicken recipe, mastered internet traffic, and figured out all the tricks to crush Jinji and replace it, I honestly feel a twinge of pity.

Jinji's braised food recipe really isn't worth much. In today's China, where productivity is massive and overabundant, there are simply no uncrackable secret recipes. Don't believe me? Just visit a few OEM factories or tour some supply chains and you'll see.

But Jinji hasn't been selling just braised chicken for a long time—it's selling a problem-solving solution, a multi-generational vault of fond food memories. Recipes can be copied; memories cannot. So if anyone's thinking of copying this business model, they're probably in for a pretty tough time. view all

[36] Jianping Wang, 'Islam in Yunnan,' *Journal of Muslim Minority Affairs*, 13(2), 1992, p. 366.

[37] Authored by Jide Yao, Rongkun Li, and Zuo Zhang, "History of Islam in Yunnan," p. 189.

[38] Authored by Jide Yao, "The Migration of Yunnan Hui Muslims to Southeast Asia," p. 37.

[39] Authored by Zuo Zhang, "A Study of Yunnan Hui Muslims Cross-Border into Southeast Asia," included in *Journal of Hui Muslim Studies*, 1998, Issue 3 (Total Issue 31), Ningxia: *Journal of Hui Muslim Studies* Editorial Department, 1998, p. 17.

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[Internet Repost]

Exploring Western Yunnan's Largest Mosque: A Visual Guide to Dali Weishan's Traditional Chinese Hui Ancient Mosque with Bai-style Flying Eaves and Dougong Architecture



Abstract:



A field exploration of the largest mosque complex in western Yunnan, located in Weishan Yi and Hui Autonomous County, Dali. We break down the exquisite Chinese architectural style of the main prayer hall—a seamless blend of Bai-style colorful wood carvings, Han-style Xieshan flying eaves, and traditional Islamic patterns—showcasing an architectural masterpiece born from the symbiosis of ancient western Yunnan's Hui, Han, and Bai multi-ethnic cultures.



Whenever I used to visit Yongping, right after getting off the highway, I’d spot a towering, exotic castle-like building on the mountain with glowing green onion domes, looking super majestic and mysterious. My travel companions told me it was a mosque.



Years later, during a season when white michelia flowers were blooming, I finally stepped foot onto this sacred and solemn land of Muslim faith—Qutong Mosque (曲硐清真寺).



This is the biggest masjid in western Yunnan. Tucked away on the eastern foothills of Little Lion Mountain and commonly known as the 'libaisi' (prayer temple), it’s the main spot where the Hui Muslims of Qutong Village gather for prayers and communal life. Nowadays, the mosque has shifted to a traditional Chinese architectural style, with dark grey tile roofs replacing the Arabic-style onion domes. Feeling a bit curious, I noticed a line on the wall: 'Uphold the Sinicization of religion in our country,' and the reason suddenly clicked. Giving mosques a local Chinese look helps strengthen national identity, promotes ethnic integration, and builds a stronger sense of community for the Chinese nation.



Climbing the steps and crossing the plaza, right ahead stands a solemn and striking minaret (xuanshilou). With its grey colonnades, white exterior walls, and cinnabar-red doors and windows, the whole structure looks seriously grand and impressive.



The main prayer hall (chaozhendian) is where teachings are shared, the Quran is recited, and Muslims gather for their daily prayers. Visitors aren't allowed inside, so you have to peek and admire it from the doorway.



The crescent-moon-shaped dome is surrounded by wooden lattice windows, with patterned carpets laid out on the floor, making the interior feel super open and spacious. Natural light streams right through the wooden lattice glass, casting dappled, dreamy shadows on the wooden floorboards between the rugs.



There was nobody inside the hall, and it was so peaceful. Standing at the entrance, I just took a quiet moment to admire the sacred sanctuary, super careful not to break the serene vibe.



Right out in the plaza stands an Ethnic Unity and Progress stele—a living testament to the harmony, solidarity, and shared progress of China's various ethnic groups.



A michelia tree in the courtyard was in full bloom, its little white flowers nestled among lush green leaves looking super elegant, fresh, and fragrant in the rain.



Standing on the viewing platform, looking out at the retro street lamps, the mist-shrouded distant mountains, the village, and the fields felt like stepping right into a warm, cozy dream.



Qutong Village is laid out with the mosque right at its center. It’s an essential historic station along the ancient Boan Tea Horse Road of the Southwestern Silk Road, and also the largest Hui Muslim community in western Yunnan. Deep-rooted ethnic customs and unique caravan (mabang) culture come together and blend seamlessly right here.



Circling around to the back of the minaret, a crystal-clear pool suddenly opens up before your eyes. Surrounded by intricately carved stone railings with a stone arch bridge spanning across it, the tranquil water mirrors the corner eaves of the roof and the lush green trees along the bank.



Right by the water's edge, a bauhinia tree was blooming in full, stunning color, its rain-kissed petals looking extra vibrant and fresh.



Up on the mountain sits the newly built mosque from 2000, looking grand and majestic; down below is the century-old ancient mosque, carrying the heavy weight of history. The new and old mosques connect seamlessly along the timeline, standing in total harmony.



According to historical records, the earliest mosque in Qutong was built at the foot of Qutong South Mountain, commissioned by the famous Yuan dynasty Hui statesman Sayyid Ajjal Shams al-Din Omar (1211–1279) and his son while they were governing Dali. In 1913, it was relocated and rebuilt into the ancient mosque we see today, adopting the traditional Chinese upturned-eave Xieshan style. The whole complex is divided into an inner and outer courtyard: the inner courtyard features the main prayer hall, the minaret, and northern and southern side halls; the outer courtyard has side rooms and a grand gatehouse. The minaret was damaged during the Cultural Revolution, but in 1982, the main hall got a major renovation, and in 1990, the minaret and gatehouse were rebuilt, giving us the exact look we see today.



Having weathered the storms of history, Qutong Mosque stands like a weathered elder, quietly guarding the devout faith of the Muslims.



When we arrived, it wasn't prayer time, so the hall was whisper-quiet and the doors were left slightly ajar. Inside the courtyard, ancient cypress trees stood tall and lush, an old stone well bubbled with fresh spring water, and the whole place was overflowing with timeless charm.



A mosque isn't just a standalone building—it’s the lighthouse of faith for the people of Qutong, and a capsule of time that gently holds ethnic beliefs, caravan legends, and cultural blending all wrapped up in a treasure box of memories.



Stepping out of the mosque, the gentle echoes of Quranic recitation seemed to linger in the air. Generation after generation of Muslims have faithfully guarded their spiritual heritage and traditions. That unwavering dedication is as solid as a rock, staying completely unchanged as the years roll by.



Travel Tips:



When visiting the mosque, please respect local customs and religious etiquette, and follow all guidelines within the grounds. view all

[Internet Repost]

The Awe of the 10,000-Person Prayer Hall: A Panoramic Photo Collection of the Grand Shadian Mosque's Vast Halls and Southern Yunnan Sacred Sites



Abstract:



A panoramic chronicle of the Shadian Grand Mosque, celebrated as the spiritual epicenter for Muslims in southern Yunnan. Through striking visuals and detailed text, we showcase the massive prayer hall capable of holding over 10,000 people simultaneously, the solemn light-and-shadow corridors, and the pristine courtyards, taking readers on a journey to experience one of southwest China's most visually stunning modern mega-masjid landmarks.



Not in Iran❗️ It's the Shadian Grand Mosque



Honestly, before going



I didn't really know what to expect from "visiting a mosque"



But standing right in front of the Shadian Grand Mosque



I was still completely speechless with awe



The largest mosque in Southwest China ｜ Shadian Grand Mosque, hiding a century-old code of ethnic culture



The 10,000-person prayer hall, the spiritual heartbeat of southern Yunnan's Muslims



A landmark of faith in southern Yunnan, blending Chinese and Western architectural beauty

The ultimate fusion of traditional Chinese palatial style and Islamic aesthetics

Classic Chinese flying eaves + Islamic domes ｜ The architectural aesthetic of the Shadian Grand Mosque

An off-the-beaten-path Yunnan hidden gem: The Shadian Grand Mosque is way more than just a photo spot

#ShadianGrandMosque #YunnanTravel #SouthernYunnanHiddenGems #IslamicArchitecture #EthnicCulturalFusion #HongheTravel #FaithLandmark #ArchitecturalAesthetics view all

[Internet Repost]

Living in Yunnan: Stepping into the Shadian Grand Mosque in Gejiu to Feel the Peace and Devotion of Hui Muslim Life in Southern Yunnan Valleys



Abstract:



A real-life travel log from living in Honghe Prefecture, Yunnan. Setting out from the 'Tin Capital' of Gejiu to visit the famous Shadian Grand Mosque, the author uses vivid prose to capture the front plaza, the grand silhouette of the main prayer hall, and the simple, serene daily rhythms of the surrounding Hui Muslim community, showcasing the cultural diversity of colorful Yunnan.



February 7, 2026, Sunny. The view right outside my window totally gives off that 'Mini Chongqing' vibe that Gejiu is known for.



Today, I'm heading out to the last spot on my Gejiu itinerary, the Shadian Grand Mosque (Shadian Mosque), before traveling to Mile tomorrow for the Lunar New Year.



The mosque is located in Shadian Subdistrict, Gejiu City. Sitting right at the intersection of Gejiu, Kaiyuan, and Mengzi, it's the heartland of the Hui Muslim community in southern Yunnan. It's the largest mosque in Southwest China and one of the country's top 100 famous mosques.



Flanking the Prayer Hall are four striking minarets. The entire structure has a strong traditional Chinese architectural style.



The Prayer Hall



The roof features a traditional Chinese double-eaves Xieshan (歇山 - resting hill) design, while the center incorporates Arabic-style arches and colonnades. The base blends elements of a traditional Chinese Xumizuo (须弥座 - Sumeru throne pedestal), perfectly fusing Islamic culture with traditional Chinese architecture. The golden plaque overhead displays the Islamic Shahada: 'There is no god but Allah, and Muhammad is His messenger,' which is the most fundamental declaration of faith in Islam.



Arabic scriptures are inscribed on both sides of the archways. The top features the 'Basmala' (In the name of Allah), and the main section contains Chapter 112 of the Quran, Al-Ikhlas (Sincerity), one of the core passages Muslims must recite during daily prayers.



Non-worshippers aren't allowed inside the main hall, so I just snapped some photos from the doorway. Since Islam strictly prohibits idol worship, the interior is completely empty and minimal.



A devoted worshiper was deeply engrossed in his personal prayer (dua)—what was he reflecting on?

The doorway to the hall is drop-dead gorgeous and super artistic. The circular reliefs showcase Arabic calligraphy, featuring the 'Basmala' from the Quran which means 'In the name of Allah.' It's one of the most classic decorative elements in Islamic architecture, symbolizing praise and awe for Allah.

The layered arches of the colonnade stretch out, creating a solemn, deep, and majestic vibe. view all

[Internet Repost]

Are there no authentic Halal shengjianbao (crispy pan-fried soup buns) in Shanghai? You just haven't found them yet!



Abstract:



Remember that Halal restaurant guide we dropped earlier, "Eating Through Shanghai Like 'Blossoms Shanghai': Must-Try Halal Spots in the City"? A bunch of you slid into our DMs asking: Are there any hidden gems that locals have been hitting up for decades? We stumbled upon this absolute banger of an article and had to translate it for the Halal Canteen fam~ A 29-year-old wet market legend in Shanghai. Breaking the Shanghai currency system with massive 4 RMB pan-fried buns! "Boss, two jianbao (pan-fried buns) and a bowl of vermicelli soup!"



Remember that Halal restaurant guide we dropped earlier, "Eating Through Shanghai Like 'Blossoms Shanghai': Must-Try Halal Spots in the City"?



A bunch of you slid into our DMs asking: Are there any hidden gems that locals have been hitting up for decades?



We stumbled upon this absolute banger of an article and had to translate it for the Halal Canteen fam~



A 29-year-old wet market legend in Shanghai.



Breaking the Shanghai currency system with massive 4 RMB pan-fried buns!



"Boss, two jianbao (pan-fried buns) and a bowl of vermicelli soup!"



Word on the street is that besides Yixinzhai, there's another god-tier beef pan-fried bun spot in Yangpu that you *have* to try. Absolute royalty of the morning wet market scene and peak breakfast game, they only sell through lunch. A single beef pan-fried bun made with the owner's secret recipe has put Yangpu on the map. When you finally get your hands on one, it's honestly a bit jarring: I only paid 4 RMB for a meat bun this massive? And it's pure beef and totally soup-bursting?



"I've been eating here since the very first year it opened back in '94. Back then they were like 40 or 50 cents each, and they'd even throw in a bowl of beef soup. Back in '99, property prices right next door were only 1.4 million!"



"Today's actually not bad. Weekends are wild—the line wraps completely around the neighboring stalls, and I usually have to wait half an hour per batch."



If you don't live in Yangpu, you literally don't know about these beef pan-fried buns!!



Tucked away inside the Global Company Food Street on the west side of the Lejiafu Farmers Market.



The flagship Global Supermarket right next to it is a total Yangpu landmark.



This little Halal beef jianbao spot has been here since day one of the wet market. They originally only sold raw beef, but when fellow Hui Muslims from back home started craving hometown-style buns in Shanghai, they launched this bun shop. It's a total family affair: the boss runs the wok, the boss's wife works the register, and the morning rush is full of regulars catching up with the family. It's super wholesome.



• 01 •



Three massive 55cm shallow iron woks tag-team the rush.



"We use the most traditional iron-pan frying method. Each batch makes 40 buns, and we cook through more than 50 batches on our busiest days." Master Pang works the wok like a gear mechanism, spinning it smoothly to ensure every bun gets even heat. Knowing when to move them and how much pressure to apply takes serious skill.



• 02 •



"Sizzle, sizzle!"



The heat at the bottom of the wok and the timing for flipping have to be dialed in down to a science. Pouring in hot oil, the dough slowly turns golden under the intense heat and sizzling oil. The chorus of "sizzle, sizzle" goes back and forth, and the second you slide the spatula underneath to lift out the buns, your heart starts racing and you're ready to devour them.



• 03 •



Pure beef with just a tiny touch of seasoning.



This is a beef pan-fried bun that seriously respects the beef. Even though it's only 4 RMB a piece, every bite of the filling is pure meat. 100% authentic Halal beef, massive soup-filled center—it honestly feels illegal. Chewing it gives you that authentic, high-quality beef texture.



Plus, they're crazy about one specific thing: "freshness." Boss Pang carefully vets everything—from the slaughter time and origin of the cattle to the age of the cow. He uses fresh, high-grade yellow beef plum meat (shank/shoulder cut), which is one of the most premium cuts with an ideal lean-to-fat ratio. Making the filling with beef like this, combined with Boss Pang's top-secret seasoning, makes you want to crush two in one sitting.



• 04 •



A soup-bursting secret recipe that only the boss knows.



The shop's dim sum chef spills that the ultimate secret seasoning for the beef jianbao is known to Boss Pang alone. Every single morning, he's the first one in the shop to mix the spices himself—it's the shop's ultimate, top-secret "cheat code."



These beef jianbao owe their legendary soup-bursting status entirely to the boss's guarded recipe and technique. Give one a gentle squeeze, and rich meat juices literally spill out of the filling.



• 05 •



And check out that little tutu-like skirt—thin, crispy, and gorgeous.



The dough wrapper is definitely not just a side character. Master Pang explains that the leavened dough can't be too thin or too thick; too thin and it breaks easily, too thick and it ruins the texture. It has to hit that sweet spot. Rolled out after proofing, the dough is thin yet springy. Pouring in the flour-water slurry creates a rich golden hue during frying, complete with thin, crispy, lace-like little skirts along the edges.



Next up, the "Jianbao Dream Team" steps up to shine: "We burn through at least 3 bags of flour a day." Everything is handmade and wrapped fresh to order. We start kneading dough around 3 AM, and the dough has to rest a bit so the texture isn't dry or tough. With practiced, lightning-fast movements, the rich filling gets sealed inside the dough wrapper. Peeking through the open kitchen window is enough to make your mouth water.



• 06 •



4 RMB a piece: juicy, plump, and packed.



Eating them, the texture actually hits different—sturdier and more old-school than your average beef pan-fried bun. Take a light bite, and the rich juices soak into the wrapper, amplifying the savory oil flavor. Slurp up a little bit, and juice explodes everywhere. It's an instant spiritual awakening that leaves you craving it over and over. Master Pang also has a secret pro-tip: try dipping them in vinegar just like xiao long bao (soup dumplings) to unlock the ultimate flavor profile.



The flavor really bursts with juice—the meat is tender and fresh, and the filling is ridiculously generous and delicious. Licking up every last drop of the soup, you're completely lost in this single piece of "9-to-5 worker's comfort carbs." "I wasn't even hungry, but now I'm craving it so bad!"



On a weekday past the usual breakfast rush, every seat is still packed. Most people roll with the classic combo: one bowl of vermicelli soup and two pan-fried buns. Tearing off a little piece of the jianbao wrapper and dipping it into the vermicelli soup—this hardcore "carbs on carbs" power couple is undeniably tempting and totally sinful.



• 01 •



Halal-style beef vermicelli soup.



Aside from the pan-fried buns, the beef vermicelli soup is another absolute heavy-hitter here—piping hot and deeply comforting. This is soup broth done right, simmered fresh from 50 to 60 pounds of massive beef bones since the middle of the night. Dip the vermicelli into the rich broth, and these two stars merge into absolute perfection. A massive bowl for just 13 RMB paired with two pan-fried buns is more than enough food even for two people.



• 02 •



Qiangbing (scallion oil flatbread).



Qiangbing has evolved into a magical wet market superstar nowadays. This slow-pan-fried style, which you can basically only find in old-school Halal spots, gets cooked low and slow until it's ultra-crispy all the way through, without being greasy like deep-fried stuff. One bite delivers pure, aromatic bliss.



Shop owner Pang Xinhuai serves as the Vice President of the Yanji Branch of Ethnic Minority Compatriots in Shanghai. He came to Shanghai to start his own business during the early days of the Reform and Opening-up. He opened the Xiao Pang Halal Beef Shop, which now boasts three beef and mutton retail counters and one beef jianbao joint. A student of a "Shanghai Model Worker," his own collection of award certificates is enough to wallpaper an entire wall.



The boss still holds down the fort at the shop 365 days a year, and now his son has graduated from college and flown back home to help run the family spot. They say there's a golden rule of foot traffic in wet markets: wherever the line is longest, that's where the best food is—because here, it's all about "real ingredients." The shop might be small, but it's long since become a cozy canteen for the neighborhood locals.



Want some? Please roll up before 12 PM.



The jianbao usually sell out by lunchtime, and they've never done delivery after all these years—partly because the crowds are too wild to risk slipping on service quality, and partly because they're worried the buns won't taste as good once they go cold. But the boss recently left a sweet piece of advice: as long as you get here before noon, they'll do their absolute best to make sure everyone gets their meat buns.



In the bustling, high-energy dining area, watching the lively, shoulder-to-shoulder street life makes even an early morning breakfast run feel like pure therapy. The moment you take that first bite, any fatigue from driving 20 to 30 kilometers just completely melts away.



- Address -



Right hand side inside the Global Company Food Street, west side of Lejiafu Farmers Market



- Hours -



6:00 AM - 12:00 PM



Beef pan-fried buns: 4 RMB each



Buy 5, get 1 free



Sells out right out of the wok before 9:00 AM



The boss does not do delivery apps



No guaranteed supply for jianbao after 12:00 PM view all

[Internet Repost]

Ultimate Guide to Halal Dining in Shanghai: Unlock the City's Diverse Ethnic Flavors and Cultural Hotspots

Abstract:

A freshly curated Halal food guide to Shanghai, featuring a handpicked selection of Halal dining landmarks that blend traditional ethnic heritage with modern aesthetics. Highlighting meticulous ingredient sourcing and strict standards across different regional cuisines, this guide invites readers to experience the vibrant ethnic cultures and authentic flavors hidden right in the middle of the metropolis.

"In the international metropolis of Shanghai, Halal dining draws crowds of food lovers with its unique charm. It not only carries deep cultural roots, but also satisfies the pickiest palates with a rich variety of flavors. Today, we're dropping a brand-new list of recommended Halal spots in Shanghai. Let's kick off this epic food adventure together!"

We've carefully picked 8 standout spots for you this time around, each with its own vibe and totally worth checking out:

Pin Huiwei

Fang Zhongshan Hu辣 Tang (Spicy Hot Soup)



Uncle Kadeer

Nanmen Shuanrou (South Gate Hot Pot)

Changying Sanxiongdi (Three Brothers)

Yangji Qiqihaer Kaorou (Qiqihaer BBQ)

Musa Hot Pot City

Laomenkuang Baodu Shuanrou (Quick-Boiled Tripe & Hot Pot)

01



Pin Huiwei Restaurant

Why you need to go: A perennial favorite on local foodie trending lists, serving up authentic comfort food.

Address: No. 285 Changshou Road, Changshou Road Subdistrict, Putuo District, Shanghai (near Xikang Road)

Pin Huiwei is a beloved Northwestern comfort food joint with three locations across Shanghai. I've only ever hit up the original classic spot pictured here. They recently opened a brand-new flagship store on Changshou Road in Changshou Li, though I haven't checked that one out yet.

Their dishes are seriously unique. The shouzhua yangrou (Lanzhou hand-grabbed lamb) is grilled until it sizzles, crispy on the outside and tender on the inside, bursting with flavor in every single bite. The clay-pot lamb uses natural ingredients and traditional Halal prep—super tender meat in a rich, hearty broth that warms you right up inside. Their dapanji (big plate spicy chicken) features juicy, tender chicken, soft, melt-in-your-mouth potatoes, and wide ribbon noodles soaked in a thick, flavorful sauce for an incredible texture combo. The hand-grabbed lamb is tender, springy, and lets the pure, natural meat flavors shine.

Judging by user reviews on Dianping, the service is super attentive and the staff are warm and welcoming. The vibe is relaxed and cozy with a minimal, clean interior. With top-notch service and very reasonable prices, it's an absolute bang-for-your-buck spot and a solid go-to for casual everyday meals.

02



Fang Zhongshan Hulatang

Why you need to go: The absolute gold standard for hulatang (spicy pepper soup), serving authentic Central Plains flavors.

Address: Floor 1, Shop 3, No. 520 Dongchang Road, Pudong New Area, Shanghai

Famous for its bold, fiery Central Plains flavor profile, Fang Zhongshan Hulatang currently has three locations in Shanghai.

Their signature hulatang (spicy pepper soup) packs a robust, aromatic black pepper punch with a thick, velvety broth loaded with beef, wood ear mushrooms, and wheat gluten. Every spoonful delivers a powerful wave of savory spice and a lingering, subtle kick that instantly wakes you up. The shuijianbao (pan-fried stuffed buns) feature a golden, crispy bottom crust with a savory, juicy filling—the ultimate power couple when paired with the soup. The shop is super clean, buzzing with a lively, down-to-earth local atmosphere. Service is lightning-fast and friendly, and with super low prices, it's a massive hit for both breakfast and late-night cravings. Just a heads-up: the Lujiazui spot is open on weekend nights, but closed on weekday nights~

03

Uncle Kadeer



Why you need to go: The ultimate rep for authentic Xinjiang flavors, winner of multiple foodie awards.

Address: Shop 346, Xindouhui Food Plaza, No. 300 Longhui Road, Pudong New Area, Shanghai

Uncle Kadeer is a specialty restaurant bursting with vibrant Xinjiang vibes, with 4 locations across Shanghai.

Their dapanji (big plate spicy chicken) brings you tender chicken, soft potatoes, and chewy ribbon noodles swimming in a rich, spicy sauce—every bite is packed with punchy flavor. The nang (Xinjiang flatbread) comes out piping hot with an irresistible aroma, rocking a crispy crust and a soft interior that marries wheat and spice notes to perfection. Their yogurt is thick, sweet, and tangy, great for cutting through richness and resetting your palate. The restaurant interior is decked out in ethnic decor, and lively traditional Xinjiang music and dance performances crank up the fun factor while you eat. Service is super detail-oriented, and the prices are totally fair, making you feel like you’ve been teleported straight to Xinjiang.

04

Nanmen Shuanrou

Why you need to go: A legendary Beijing institution and the ultimate classic for traditional copper-pot hot pot.



Address: No. 450 Shibo Avenue, China (Shanghai) Pilot Free Trade Zone, Pudong New Area, Shanghai

As a heavy-hitting legacy brand straight out of Beijing, Nanmen Shuanrou carries the torch for old-school Beijing hot pot memories, with 5 spots currently operating in Shanghai.

They source choice cuts of lamb with pristine marbling and vibrant color. A quick swish in the bubbling copper pot makes the meat meltingly tender and silky, especially when paired with their rich sesame paste dipping sauce (zhima jiang). The sweet and tangy pickled garlic (suan) is crunchy, refreshing, and the ultimate palate cleanser. Their sesame flatbread (shaobing) is flaky, layered, and crispy, and stuffing it with sliced beef shank takes it to a whole new level. The interior rocks a classic, elegant vintage Beijing vibe. Service is thoughtful and attentive; prices are a bit on the higher side, but the quality is unmatched. If you want the real-deal old Beijing hot pot experience, this is your spot.

05

Changying Sanxiongdi

Why you need to go: A rising star in Shanghai's hot pot scene with tons of locations and plenty of options.

Address: No. 600 Laoshan Road, Pudong New Area, Shanghai



Serving up killer hot pot flavors, Changying Sanxiongdi is a rising star in my book. They've been expanding super fast over the last couple of years, and the food holds up—they now boast 7 branches across Shanghai.

Their lamb comes from top-tier pastures, giving it a firm texture and super tender bite. The light, clear broth base lets the natural, juicy flavor of the lamb take center stage, especially when paired with classic condiments like fermented Chinese chive flower paste (jiucaihua) and fermented bean curd. Their hand-cut lamb is sliced to absolute perfection—uniform and thin—cooking up silky-smooth with an intoxicating meaty aroma. The dining room is spacious, bright, and always buzzing with energy. Service is warm and efficient, and with moderate per-person pricing, it's a prime spot for family dinners or hanging out with a crew of friends.

06

Yangji Qiqihaer Kaorou

Why you need to go: A classic Northeastern chain dishing out high value and maximum flavor.

Address: Room 101, Building 6, No. 3120 Shangnan Road, Pudong New Area, Shanghai

Qiqihaer BBQ infuses the warmth and bold hospitality of China's Northeast into every single bite of meat. Yangji Qiqihaer Kaorou has tons of branches in Shanghai, but only certain ones are officially certified Halal! Make sure to double-check before you head in!



Their signature marinated meats come pre-soaked in a secret house sauce, soaking up loads of flavor. As they hit the sizzling griddle, they sizzle away and put off an insane aroma. Big slabs of beef and lamb grill up until both sides turn golden brown—crispy on the outside, juicy on the inside—and pairing them with their special dry rub takes the texture and taste to the next level. The pickled Chinese cabbage (suancai) cuts right through the richness, making a killer combo with the grilled meats. The interior is clean, modern, and oozes Northeastern charm. The service is high-energy and super friendly, and the prices are totally budget-friendly. It's the ultimate spot to soak in the vibes of Northeastern grill culture.

07

Musa Hot Pot City

Why you need to go: An outstanding heavyweight for ethnic specialty hot pot with years of stellar reputation.

Address: No. 1159 Deping Road, Pudong New Area, Shanghai (near Yangpu Bridge)

Musa Hot Pot City has 10 locations in Shanghai, seamlessly blending ethnic minority culinary traditions with hot pot culture. Their signature soup bases are savory, aromatic, and deeply flavorful, slow-simmered using a blend of select spices.

Their hand-cut fresh lamb is the undisputed house specialty—tender meat with delicate muscle fibers that practically melt in your mouth after a quick dip in the pot. They offer a massive variety of hot pot add-ons to suit every craving. The restaurant is decked out in gorgeous ethnic decor, creating a cozy and welcoming vibe. Service is warm and dialed-in, and mid-range pricing makes it an awesome destination for friends and family to feast together.



08

Laomenkuang Baodu Shuanrou

Why you need to go: The absolute benchmark for Beijing-style quick-boiled tripe and hot pot, adored by diners everywhere.

Address: No. 45, Donghaihai International Plaza, Huaihai East Road, Huangpu District, Shanghai

Bringing their master craft and authentic flavors straight from Beijing to Shanghai, Laomenkuang Baodu Shuanrou now operates 12 locations across the city.

The quick-boiled tripe (baodu) is insanely crisp, tender, and snappy, cooked to absolute perfection. Slathered in their signature sesame paste, the rich, nutty flavor will have you dreaming about it for days. The freshly sliced lamb features clear grain and gorgeous marbling; a quick swish in the copper hot pot yields buttery, tender meat packed with savory goodness. The interior is vintage and rustic, dripping with old-school Beijing charm. Service is prompt and detail-oriented, and prices are super reasonable. Whether you're a local resident or a traveler passing through, everyone raves about this place—it's hands-down the ultimate spot to experience classic Beijing hot pot and tripe culture.

Pro Tips:

Shanghai's Halal food scene is like a treasure chest just waiting to be cracked open. We hope you find your absolute favorite dishes at these spots and enjoy some amazing meals. Whether you're having a family weekend gathering or kicking back with friends, these restaurants are guaranteed to give you an unforgettable food experience. view all

[Internet Repost]

Shanghai's Yixinzhai: Over 30 Traditional Intangible Cultural Heritage Halal Pastries and Packed-Out Dine-In Scenes

Summary:



A full-scale showcase of the signature dim sum and pastry kingdom at the time-honored Halal restaurant Yixinzhai. From crispy, flaky niurou jianbao (pan-fried beef buns) and guotie (crispy beef potstickers) to over 30 handmade traditional pastries including Halal mooncakes, mung bean cakes, and dingsheng cakes (victory cakes), we uncover the delicious secrets behind their year-round crowds.

The Lunar New Year is fast approaching, and the festive spirit is growing stronger across the streets and alleys of the city. Over on Pingliang Road in Yangpu District, right outside the time-honored Halal restaurant Yixinzhai, a lively Lunar New Year Intangible Cultural Heritage market is in full swing.



"Babao fan (eight-sweet-rice pudding), tiaotougao (sweet glutinous rice strips)—come take a look!" In front of the booths, a dazzling array of traditional pastries draws crowds of locals. Meanwhile, inside the restaurant, Chinese New Year food sales and family dinner reservations are also booming, passing down traditional holiday flavors to households far and wide through the craftsmanship and innovations of this legacy brand.

Over 30 Specialty Pastries



Savoring the Authentic "Smoke and Fire" Vibe of Traditional Craftsmanship

At 11:30 AM, a long line has already formed outside Yixinzhai, and the heritage market is buzzing with energy. From babao fan, which symbolizes sweetness and completeness, and dingsheng cakes, which bring good fortune, to local Shanghainese favorites like tiaotougao, cimaotuan (glutinous rice balls coated in sweet bean flour), and flaky pastries, over 30 traditional snacks completely dazzle the senses.



Artisans share that the pastry chefs learned Yixinzhai's generational Halal dim sum-making techniques. As an official intangible cultural heritage, this craft shines not only in their signature niurou jianbao but also across a rich variety of pastry forms, carrying deep cultural memories and folk traditions.

"I bought a roll of sweet red bean paste!" A local resident held up their purchase, saying, "Yixinzhai is a classic brand. The quality of their ready-made red bean paste looks amazing, and I'm planning to take it home to make my own babao fan—super easy and reliable." Other shoppers picked up tiaotougao, red bean square cakes, and plenty of other old-school Shanghai traditional pastries, smiling as they remarked, "It's all that classic taste. My kids specifically asked for it."



Reports indicate that the market will run until March 3rd, making it easy for locals and tourists to experience and purchase authentic intangible heritage foods up close. Leading up to the Lantern Festival (the 15th day of the first lunar month), Yixinzhai also plans to have pastry chefs host live demonstrations and invite citizens to try making xiaolongbao (soup dumplings), tangyuan (glutinous rice balls), and spring rolls firsthand, making the holiday spirit truly hands-on and immersive.

New Year Feast Gift Boxes Fly Off Shelves



Dine-In Tables Impossible to Book

While business is booming outside, plenty of customers inside are inquiring about Lunar New Year Eve reservations.



Bright red posters catch the eye both inside and outside the restaurant—one reminds diners that "New Year's Eve reservations are open," while another details a lavish menu of semi-finished and ready-to-eat holiday gift boxes: Yixinzhai's signature Sanhuang chicken (yellow-feathered chicken), sweet and savory braised beef, the banquet "showstopper" squirrel-shaped mandarin fish, and a hearty family-style assorted hot pot casserole. Every single dish hits the spot for local Shanghai families craving a comforting, heartwarming New Year's Eve feast.

Addressing the soaring consumer enthusiasm, restaurant manager Ma Wanglin noted that dine-in tables for New Year's Eve were completely booked out long ago. "Since we relocated our venue, our space is limited, so we can only set up nine dine-in tables, and they booked up way in advance." To make up for limited dine-in seating and help more families enjoy a grand New Year's dinner together at home, the restaurant has rolled out two styles of "to-go" New Year feast solutions this year.



The first is the "semi-finished gift box," priced from 398 RMB to 998 RMB, packed with select signature dishes. Customers simply book in advance, pick up their order on the Little Year (Xiaonian) or New Year's Eve, and with minimal cooking, easily set up an authentic Shanghai-style feast at home—affordable, reliable, and full of flavor. Over 200 of these boxes have already been reserved.

The second option is a newly introduced "ready-to-eat gift box" this year. Ma Wanglin shared, "We specifically added a cooked New Year feast gift box this season containing six hot dishes. Just heat them up and eat, making it super convenient for customers." While these "small yet exquisite" boxes have a shorter shelf life, they maximize freshness and the authentic flavor straight from the wok, serving as an effective complement to traditional semi-finished meals and satisfying modern families' dual demands for convenience and quality.

"All the dishes selected for these gift boxes have been customer-tested and widely praised, so we curated the best combinations. Plus, we've priced them with a nice discount," Ma Wanglin added.

This Spring Year, be sure to step into the bustling neighborhood vibe on Pingliang Road in Yangpu, and soak up the charm of traditional craftsmanship at the intangible heritage market themed "Enjoy a Happy Shanghai New Year and Savor the Flavor of Life."

Yixinzhai Halal Restaurant is currently located at No. 1625 Pingliang Road, Yangpu District. The on-site Lunar New Year Intangible Cultural Heritage market event is scheduled to run through March 3rd, bringing a continuous, tasteable, and participatory heritage holiday experience all through the Spring Festival season. view all