중국 후이(Hui)족 여성모스크와 여성아홍의 역할 = The Roles of Women`s Mosques and Women`s Ahong in China Hui

다국어 초록 (Multilingual Abstract)

China is the ninth country in the world among those with the largest Islamic populations. Hui has the greatest number among the ten Islamic tribes in china. Muslim women`s participation in a wide variety of religious activities is common across the Islamic world, but the phenomenon of women`s mosques and women`s Ahongs in China are very unique to the world. Muslim arrivals in China during the Tang (618-907) and Song Dynasties were from all males who were usually either visiting traders or residents in china. The number of Chinese women who married Muslims became Muslims through intermarriage. The first mosques reserved for women date to the eighteenth century (1878). Places for women education evolved into women`s mosques run by women Ahong. Today the number of women`s mosques in all of China is about 400. The minarets of many mosques are the same as Chinese Buddhist temples in China. The Women`s mosque system is deeply rooted in all forms of women`s education, teaching both the Koran and Chinese. The mosques facilitated socializing by providing tables, chairs, dishes, and cooking ware for people` use. Women`s mosques are managed in a democratic way. The women`s mosque and its Ahong maintain relations mainly based on religion and tradition. Women Ahongs teach their congregations to believe in the eternity of life. The mosque is the center in the life of Women. Women Ahongs are religious leaders, usually a resident at and in charge of a women`s mosque. Women Ahongs are responsible for mosques for women. Women Ahongs lead the women in prayer, never the men. Women Ahongs and Women`s mosque administrators must be considered as the most important factors for the impact of women`s mosque and its congregation. Cultural characteristics of Hui women are varied. Traditionally the Hui woman is a mother, daughter, or wife. Her principal mission in life is to bear children. The marriage strategy of the Hui has contributed to the success and strong identity of Muslims in China. Hui women have contributed to the development of Islamic culture and Koran teaching. In modern china, Hui women live in diverse social arrangements like other women. Hui women are the appearance of being Chinese, but they are non-Chinese in the eyes of the Chinese. Hui women will increase and develop according to the natural increase of population. Korean churches should recognize that Islamic society is certainly distinguished between man and woman. Even well trainned and gifted male missionaries can``t approach Hui woman, because of their Hui Muslim culture, So Korean churches should send more Korean women missionaries to present the gospel to Hui women.

참고문헌 (Reference)

1 천룽탕, "중국 특유의 여성 이슬람 사원과 여 아홍" 2008

2 함태경, "이슬람이 오고 있다➈, 중국의 현황과 선교전략"

3 이정순, "이슬람 문화와 여성" CLC 2007

4 폴 해터웨이, "오퍼레이션 차이나" 도서출판 CUM 2007

5 al-Qarni, 'A'id, "You Can Be The Happiest Women in The World" International Islamic Publishing House 2005

6 Jaschok, Maria, "The History of Women's Mosques in Chinese Islam" CURZON 2000

7 Li,Shujiang, "Mythology and Folklord and Folklore of the Hui, a Muslim Chinese People" State University of New York Press 1944

8 Israeli, Raphael, "Muslims in China-A study cultural Confrontation" malmo and Humanities Inc 1980

9 Gladney, Dru C., "Muslim Chinese Ethnic Nationalism in the People's Republic" Harvard University Press 1991

10 Hamilton, Richard, "Islam's Pioneering Women Prechings"

11 Berlie, Jean A., "Islam in China Hui and Uyghurs between Modernization and Sinicization" White Lotus Press 2004

12 Swartly, Keith E., "Encountering The World of Islam" Waynesboro 2005

13 Wang, Jianping, "Concrd and Conflicts: The Hui Communities of Yunnan Society" Studentliltteratur 1996

14 Hsiung, Ping-Chun, "Chinese Women Organizing: Cadres, Feminists, Muslims, Queers" Berg Press 2001

15 Dillon, Michael, "China's Muslim Hui Community" CURZON 1999

16 Gillette, Maris Boyd, "Between Mecca and Bejing Modernization and Consumption among Urban Chinese Muslim" Stanford University Press 2000