五、新疆各民族文化是中華文化的組成部分
V. Xinjiang Ethnic Cultures Are Part of Chinese Culture

中華民族具有5000多年的文明發(fā)展史，各民族共同創(chuàng)造了悠久的中國(guó)歷史、燦爛的中華文化。秦漢雄風(fēng)、盛唐氣象、康乾盛世，是各民族共同鑄就的輝煌。多民族多文化是中國(guó)的一大特色，也是國(guó)家發(fā)展的重要?jiǎng)恿Α?br>The Chinese nation has a civilization that dates back more than 5,000 years. Over these five millennia, all ethnic groups of China have created a long history and a splendid culture. The prosperity of the Qin, Han and Tang dynasties and during the reign of the Kangxi and Qianlong emperors of the Qing Dynasty was achieved by all the ethnic groups together. Ethnic and cultural diversity is a salient feature of the Chinese nation and also an important driving force for China’s national development.

自古以來(lái)，由于地理差異和區(qū)域發(fā)展不平衡，中華文化呈現(xiàn)豐富的多元狀態(tài)，存在南北、東西差異。春秋戰(zhàn)國(guó)時(shí)期，各具特色的區(qū)域文化已大體形成。秦漢以后，歷經(jīng)各代，在中國(guó)遼闊的疆土上，通過(guò)遷徙、聚合、戰(zhàn)爭(zhēng)、和親、互市等，各民族文化不斷進(jìn)行交流交融，最終形成氣象恢宏的中華文化。
Since ancient times, due to geographic variations and the unbalanced development of different regions, Chinese culture has grown diverse between the south and the north and between the east and the west. As early as the Spring and Autumn and the Warring States periods, basic regional cultures with their own distinctive features had already formed. From the Qin and Han dynasties, on through all the dynasties that followed, across the vast territory of China, cultures of all ethnic groups engaged in constant exchange and integration through migration, convergence, wars, marriage, and trade, and finally formed a splendid overall Chinese culture.

早在2000多年前，新疆地區(qū)就是中華文明向西開(kāi)放的門(mén)戶(hù)，是東西方文明交流傳播的重地，這里多元文化薈萃、多種文化并存。中原文化和西域文化長(zhǎng)期交流交融，既推動(dòng)了新疆各民族文化的發(fā)展，也促進(jìn)了多元一體的中華文化發(fā)展。新疆各民族文化從一開(kāi)始就打上了中華文化的印記。中華文化始終是新疆各民族的情感依托、心靈歸宿和精神家園，也是新疆各民族文化發(fā)展的動(dòng)力源泉。
More than 2,000 years ago and beyond, Xinjiang was a gateway for China’s civilization to open to the West and an important base for cultural exchange and communication between the East and the West. The region experienced a wealth of cultural diversity and coexistence. Long periods of exchange and integration between the culture of the Central Plains and those of the Western Regions drove not only the development of various ethnic cultures in Xinjiang, but also the diversified and integrated Chinese culture as a whole. From the very beginning, ethnic cultures in Xinjiang have reflected elements of Chinese culture, which has always been the emotional attachment and spiritual home for all ethnic groups in Xinjiang, as well as a dynamic source of development for the ethnic cultures in the region.

中原與西域的經(jīng)濟(jì)文化交流始于先秦時(shí)期。到漢代，漢語(yǔ)已成為西域官府文書(shū)中的通用語(yǔ)之一，琵琶、羌笛等樂(lè)器由西域或通過(guò)西域傳入中原，中原農(nóng)業(yè)生產(chǎn)技術(shù)、禮儀制度、漢語(yǔ)書(shū)籍、音樂(lè)舞蹈等在西域廣泛傳播。高昌回鶻使用唐代歷書(shū)，一直延續(xù)到10世紀(jì)下半期。唐代詩(shī)人岑參的詩(shī)句“花門(mén)將軍善胡歌，葉河蕃王能漢語(yǔ)”，是當(dāng)時(shí)新疆地區(qū)民漢語(yǔ)言并用、文化繁榮景象的寫(xiě)照。宋代，天山南麓的佛教藝術(shù)依然興盛，至今仍留有大量遺跡。西遼時(shí)期，契丹人征服喀喇汗王朝，控制新疆地區(qū)和中亞，典章禮制多沿襲中原舊制。元代，大批畏兀兒等少數(shù)民族移居內(nèi)地生活，學(xué)習(xí)使用漢語(yǔ)，有的參加科舉考試并被錄用為各級(jí)官員，涌現(xiàn)了一批政治家、文學(xué)家、藝術(shù)家、史學(xué)家、農(nóng)學(xué)家、翻譯家等，有力推動(dòng)了新疆各民族文化的發(fā)展。明清時(shí)期，受伊斯蘭文化的影響，新疆各民族文化在同域外文化既吸收又沖突的過(guò)程中徘徊發(fā)展。近現(xiàn)代以來(lái)，在辛亥革命、俄國(guó)十月革命、五四運(yùn)動(dòng)、新民主主義革命斗爭(zhēng)影響下，新疆各民族文化向現(xiàn)代轉(zhuǎn)型，各民族的國(guó)家認(rèn)同和中華文化認(rèn)同達(dá)到新的高度。新中國(guó)成立后，新疆各民族文化進(jìn)入史無(wú)前例的大繁榮大發(fā)展時(shí)期。歷史證明，新疆地區(qū)凡是多語(yǔ)并用、交流頻繁的時(shí)期，也是各民族文化勃興、社會(huì)進(jìn)步的時(shí)期。學(xué)習(xí)使用國(guó)家通用語(yǔ)言文字，是繁榮發(fā)展新疆各民族文化的重要?dú)v史經(jīng)驗(yàn)。
Economic and cultural exchange between the Central Plains and the Western Regions began in the pre-Qin period. In the Han Dynasty, the Chinese language became one of the official languages used in government documents of that region. Pipa (the four-stringed Chinese lute), the Qiang flute, and other musical instruments were introduced to the Central Plains from or via the region. Agricultural production techniques, the system of etiquette, books in Chinese, and music and dances of the Central Plains spread widely in the region. Later, the Uighur Kingdom of Gaochang adopted the calendar of the Tang Dynasty, and this practice continued until the latter half of the 10th century. “The governor’s generals are skilled in the songs of ethnic minorities, and local chiefs are able to speak Chinese.” This verse by the Tang poet Cen Shen reflects the equal status of Chinese and other ethnic languages commonly used at that time. It also demonstrates the cultural prosperity of that period. Late in the Song Dynasty, Buddhist arts were still flourishing in the south of the Tianshan Mountains and a large number of relics remain till today. In the Western Liao period (1124-1218), the Khitan people, who destroyed the Kara-Khanid Khanate, controlled the Xinjiang region and Central Asia and realized regional unification, extensively inheriting and adopting the laws and regulations and etiquette of the Central Plains. In the Yuan Dynasty, large numbers of Uighurs and people of other ethnic groups migrated into the inland areas. They settled there and learned and used the Chinese language. Some of them even sat for the imperial examinations and were recruited as officials at various levels. From these groups emerged statesmen, writers, artists, historians, agronomists, translators and specialists of other types, who vigorously promoted the development of ethnic cultures in Xinjiang. During the Ming and Qing dynasties, under the influence of Islamic culture, ethnic cultures in Xinjiang developed slowly in integration and conflict with cultures from outside the region. In modern China, under the influence of the Revolution of 1911, the October Revolution in Russia, the May 4th Movement, and the New Democratic Revolution, ethnic cultures in Xinjiang began to modernize, and the Chinese national and cultural identity of all ethnic groups in the region reached a new height. After the founding of the PRC in 1949, ethnic cultures in Xinjiang entered a period of unprecedented prosperity and development. The historical record indicates that when multiple languages were used as official languages and when exchanges were frequent in Xinjiang, it witnessed a boom in ethnic cultures and social progress. Long years of experience shows that learning and using standard Chinese as a spoken and written language has helped Xinjiang’s ethnic cultures to flourish.

新疆各民族文化始終扎根中華文明沃土，是中華文化不可分割的一部分。早在伊斯蘭文化傳入新疆之前，包括維吾爾族文化在內(nèi)的新疆各民族文化已在中華文明沃土中枝繁葉茂。源自7世紀(jì)的阿拉伯文明體系的伊斯蘭文化，直到9世紀(jì)末10世紀(jì)初，隨著伊斯蘭教傳入西域才對(duì)新疆各民族文化發(fā)生影響。宗教對(duì)文化的影響，既有自愿接受的途徑，也有通過(guò)文化沖突甚至宗教戰(zhàn)爭(zhēng)的強(qiáng)制方式。在新疆，伊斯蘭教很大程度上是通過(guò)后一種方式進(jìn)入，這導(dǎo)致佛教流行時(shí)期創(chuàng)造的新疆各民族文化藝術(shù)遭到嚴(yán)重破壞。伊斯蘭文化傳入新疆，新疆各民族文化既有抵制，更有選擇性吸收和中國(guó)化改造，既沒(méi)有改變屬于中華文明的特質(zhì)和走向，也沒(méi)有改變屬于中華文化一部分的客觀事實(shí)。產(chǎn)生于9世紀(jì)至10世紀(jì)的英雄史詩(shī)《瑪納斯》，經(jīng)過(guò)柯?tīng)柨俗胃枋质来鷤鞒c加工，成為享譽(yù)中外的文學(xué)巨著。15世紀(jì)前后，蒙古族衛(wèi)拉特英雄史詩(shī)《江格爾》在新疆地區(qū)逐漸形成，與《瑪納斯》《格薩爾王傳》一起被譽(yù)為中國(guó)少數(shù)民族3部最著名的史詩(shī)。維吾爾族文學(xué)佳作紛呈，代表作《福樂(lè)智慧》《真理的入門(mén)》《突厥語(yǔ)大詞典》《十二木卡姆》等，都成為中華文化寶庫(kù)中的珍品，新疆各民族對(duì)中華文化的形成和發(fā)展都作出了貢獻(xiàn)。
The ethnic cultures in Xinjiang always have their roots in the fertile soil of Chinese civilization and make up an inseparable part of Chinese culture. Well before Islamic culture spread into Xinjiang, all ethnic cultures in the region, including the Uygur culture, had prospered in the fertile soil of China’s civilization. It was not until the turn of the 9th and 10th centuries, when Islam spread into the region, that the Islamic culture of the Arab civilization – which dates back to the 7th century – began to exert an influence on ethnic cultures in Xinjiang. Religion can exert an influence on culture in two ways: willing acceptance, and forced acceptance through cultural conflict or even religious wars. In the case of Xinjiang, Islam entered mainly through the latter. This caused serious damage to the cultures and arts of the various ethnic groups in Xinjiang created in earlier periods when Buddhism was popular in the region. As to the incoming Islamic culture, the ethnic cultures in Xinjiang both resisted and assimilated it in a selective manner, and adapted it to China’s realities. This did not alter the fact that ethnic cultures in Xinjiang were ingrained with Chinese features, nor did it halt the flow of local cultures into Chinese civilization, or change the fact that they were part of Chinese culture. The epic Manas, which originated in the 9th and 10th centuries, became a literary masterpiece well-known in and outside China, thanks to performances and adaptation by Kirgiz singers. Around the 15th century, the epic Jangar of the Oirat Mongols gradually took shape in Xinjiang. These two epics, together with Life of King Gesar, are regarded as the three most renowned epics of China’s ethnic minority groups. Uygur literature has given birth to a galaxy of excellent works, including KutadguBilig (Wisdom of Fortune and Joy), Atebetu’lHakayik (A Guide to Truth), A Comprehensive Dictionary of Turkic Languages, and Twelve Muqams, all of which are treasures of Chinese culture. They represent the enormous contribution that ethnic groups in Xinjiang have made to the formation and development of Chinese culture.

中華文化認(rèn)同是新疆各民族文化繁榮發(fā)展之基。歷史上，凡是中央王朝對(duì)新疆進(jìn)行有效治理、社會(huì)穩(wěn)定的時(shí)期，新疆各民族文化和中原文化的交流交融就暢通，經(jīng)濟(jì)文化就繁榮興旺；凡是新疆各民族文化秉承中華文化崇仁愛(ài)、重民本、守誠(chéng)信、講辯證、尚和合、求大同的思想，對(duì)多元文化吸收融合、兼收并蓄，多元一體的特征就越明顯，新疆各民族文化就越進(jìn)步。新疆各民族文化要繁榮發(fā)展，必須與時(shí)俱進(jìn)，樹(shù)立開(kāi)放、包容理念，堅(jiān)持與中華各民族文化交流融合，與世界多民族文化交流互鑒，建設(shè)各民族共有精神家園。
Having a stronger sense of identity with Chinese culture is essential to the prosperity and development of ethnic cultures in Xinjiang. Throughout history, whenever the central government exercised effective governance over Xinjiang and the society of the region was stable, exchanges and communication between ethnic cultures in Xinjiang and the culture of the Central Plains ran smoothly, and the economy and culture of Xinjiang flourished and grew prosperous. Whenever ethnic cultures in Xinjiang assimilated, integrated and accommodated the diverse culture of the Central Plains, including the concepts of benevolence, people-orientation, integrity, sound reasoning, harmony and unity, diversity and integration of Xinjiang ethnic cultures were more apparent, and these cultures could make more progress. For the ethnic cultures in Xinjiang to prosper and develop they must keep pace with the times, be open and inclusive, engage in exchange and integration with other ethnic cultures in China and mutual learning with other ethnic cultures throughout the world, and play their role in fostering a shared spiritual home for all China’s ethnic groups.

六、新疆歷來(lái)是多種宗教并存的地區(qū)
VI. Multiple Religions Have Long Coexisted in Xinjiang

中國(guó)自古以來(lái)就是多宗教的國(guó)家，除了組織性、制度性較強(qiáng)的幾大宗教外，還存在大量的民間信仰。除了道教和民間信仰是中國(guó)土生土長(zhǎng)的之外，其他都由國(guó)外傳入。新疆地區(qū)歷來(lái)也是多種宗教信仰并存，一教或兩教為主、多教并存是新疆宗教格局的歷史特點(diǎn)，交融共存是新疆宗教關(guān)系的主流。
China has long been a multi-religious country. In addition to several major religions that are structured in accordance with strict religious norms, a variety of folk beliefs are also popular in China. Among these, Taoism and local folk beliefs are native to China, while all other religions were introduced from foreign countries. The history of Xinjiang shows that multiple religions have long coexisted there, with one or two predominant. The region’s religious structure is characterized by blending and coexistence.

新疆多種宗教并存格局形成和演變經(jīng)歷了漫長(zhǎng)的歷史過(guò)程。早在公元前4世紀(jì)以前，新疆流行的是原始宗教。大約公元前1世紀(jì)，佛教傳入新疆地區(qū)，4世紀(jì)至10世紀(jì)，佛教進(jìn)入鼎盛時(shí)期。同期，祆教流行于新疆各地。至16世紀(jì)末17世紀(jì)初，藏傳佛教在北疆地區(qū)逐漸興盛起來(lái)。道教于5世紀(jì)前后傳入新疆，主要盛行于吐魯番、哈密等地，至清代傳播至新疆大部分地區(qū)并一度復(fù)興。摩尼教和景教于6世紀(jì)相繼傳入新疆。10世紀(jì)至14世紀(jì)，景教隨著回鶻等民族信仰而興盛。
The formation and evolution of the coexistence of multiple religions in Xinjiang has been a long process:
? Prior to the 4th century BC, primitive religion was widespread in Xinjiang.
?Around the 1st century BC, Buddhism was introduced into Xinjiang.
?From the 4th to 10th centuries, Buddhism reached its peak, while Zoroastrianism proliferated throughout Xinjiang.
?During the late 16th century and early 17th century, Tibetan Buddhism thrived in northern Xinjiang.
?Around the 5th century, Taoism spread into Xinjiang, prevalent in Turpan and Hami areas. During the Qing Dynasty, it revived in most parts of Xinjiang.
?In the 6th century, Manichaeism and Nestorianism entered Xinjiang. From the 10th to 14th centuries, Nestorianism flourished as the Uighur and some other peoples converted to it.

9世紀(jì)末10世紀(jì)初，喀喇汗王朝接受伊斯蘭教，并于10世紀(jì)中葉向信仰佛教的于闐王國(guó)發(fā)動(dòng)40余年宗教戰(zhàn)爭(zhēng)，11世紀(jì)初攻滅于闐，強(qiáng)制推行伊斯蘭教，結(jié)束了佛教在這個(gè)地區(qū)千余年的歷史。隨著伊斯蘭教的不斷傳播，祆教、摩尼教、景教等宗教日趨衰落。14世紀(jì)中葉，東察合臺(tái)汗國(guó)統(tǒng)治者以戰(zhàn)爭(zhēng)等強(qiáng)制手段，將伊斯蘭教逐漸推行到塔里木盆地北緣、吐魯番盆地和哈密一帶。至16世紀(jì)初，新疆形成了以伊斯蘭教為主要宗教、多種宗教并存的格局并延續(xù)至今，原來(lái)當(dāng)?shù)鼐用裥叛龅撵旖獭⒛δ峤?、景教等逐漸消失，佛教、道教仍然存在。17世紀(jì)初，衛(wèi)拉特蒙古人接受了藏傳佛教。約自18世紀(jì)始，基督教、天主教、東正教相繼傳入新疆。
In the late 9th century and early 10th century, the Kara-Khanid Khanate accepted Islam. It started a 40-year-long religious war in the mid-10th century against the Buddhist Kingdom of Khotan, and conquered it in the early 11th century and imposed Islam there, putting an end to the thousand-year history of Buddhism in that region. With the expansion of Islam, Zoroastrianism, Manichaeism, and Nestorianism declined. In the mid-14th century, the rulers of the Eastern Chagatai Khanate (1348-1509) spread Islam to the northern edge of the Tarim Basin, the Turpan Basin and Hami through war and duress. By the early 16th century, many religions had coexisted in Xinjiang, with Islam predominant, Zoroastrianism, Manichaeism, and Nestorianism gone, and Buddhism and Taoism surviving. The coexistence has continued to this day in the region. In the early 17th century, the Oirat Mongols accepted Tibetan Buddhism. Beginning in the 18th century, Protestantism, Catholicism, and the Eastern Orthodox Church reached Xinjiang.

新疆現(xiàn)有伊斯蘭教、佛教、道教、基督教、天主教、東正教等宗教。清真寺、教堂、寺院、道觀等宗教活動(dòng)場(chǎng)所2.48萬(wàn)座，宗教教職人員2.93萬(wàn)人。其中，清真寺2.44萬(wàn)座，佛教寺院59座，道教宮觀1座，基督教教堂（聚會(huì)點(diǎn)）227個(gè)，天主教教堂（聚會(huì)點(diǎn)）26個(gè)，東正教教堂（聚會(huì)點(diǎn)）3座。
Xinjiang now has multiple religions, including Islam, Buddhism, Taoism, Protestantism, Catholicism, and the Eastern Orthodox Church. It has 24,800 venues for religious activities, including mosques, churches, Buddhist and Taoist temples, with 29,300 religious staff. Among these, there are 24,400 mosques, 59 Buddhist temples, 1 Taoist temple, 227 Protestant churches (or meeting grounds), 26 Catholic churches (or meeting grounds), and 3 Orthodox churches (or meeting grounds).

同世界上大多數(shù)國(guó)家一樣，中國(guó)堅(jiān)持政教分離原則。任何宗教不得干預(yù)政治、干預(yù)政府事務(wù)，不得利用宗教干預(yù)行政、司法、教育、婚姻、計(jì)劃生育等，不得利用宗教妨礙正常社會(huì)秩序、工作秩序、生活秩序，不得利用宗教反對(duì)中國(guó)共產(chǎn)黨和社會(huì)主義制度、破壞民族團(tuán)結(jié)和國(guó)家統(tǒng)一。
China, along with most other countries, upholds separation of religion from government. No religious organization is allowed to interfere in political and government affairs. No individual or organization is allowed to use religion to interfere in administration, judicial affairs, education, marriage and birth control, to hinder social order, work order and life order, to oppose the Communist Party of China and China’s socialist system, or to undermine ethnic solidarity and national unity.

新疆全面貫徹國(guó)家宗教信仰自由的憲法原則，既尊重信仰宗教的自由、又尊重不信仰宗教的自由，決不允許在信教和不信教、信這種教和信那種教、信這一教派和信那一教派群眾之間制造紛爭(zhēng)。新疆始終堅(jiān)持各宗教一律平等，對(duì)所有宗教一視同仁，不偏袒某個(gè)宗教，也不歧視某個(gè)宗教，任何宗教不得享有超越其他宗教的特殊地位。新疆始終堅(jiān)持法律面前人人平等，信教群眾和不信教群眾享有同等權(quán)利、履行同等義務(wù)，無(wú)論什么人、哪個(gè)民族、信仰什么宗教，只要違法，就必須依法處理。
Xinjiang fully respects and protects freedom of religious belief as stipulated in the Constitution of the PRC. Xinjiang respects citizens’ freedom to believe in, or not to believe in, any religion. Xinjiang shows zero tolerance to any action that creates disputes between believers and non-believers, between believers of different religions, and between believers of different sects of a religion. Xinjiang always upholds equality for all religions, showing neither favoritism towards nor discrimination against any religion and allowing no religion to be superior to any other religion. Xinjiang always upholds equality for all individuals before the law. Believers and non-believers enjoy equal rights and obligations, and all law violators, whatever their social background, ethnicity, and religious belief, will be punished in accordance with the law.

同所在社會(huì)相適應(yīng)是宗教生存發(fā)展的趨勢(shì)和規(guī)律。中國(guó)宗教發(fā)展的歷史證明，只有堅(jiān)持中國(guó)化方向，宗教才能更好地與中國(guó)社會(huì)相適應(yīng)。新中國(guó)成立70年的歷史也證明，宗教只有與社會(huì)主義社會(huì)相適應(yīng)，才能健康發(fā)展。必須堅(jiān)持獨(dú)立自主自辦原則，防止一切“去中國(guó)化”傾向。必須大力培養(yǎng)和提倡世俗化現(xiàn)代化的文明生活方式，摒棄愚昧落后的陳規(guī)陋習(xí)。必須弘揚(yáng)宗教中國(guó)化的歷史傳統(tǒng)，用社會(huì)主義核心價(jià)值觀引領(lǐng)、用中華文化浸潤(rùn)中國(guó)各種宗教，努力把宗教教義同中華文化相融合，積極引導(dǎo)包括伊斯蘭教在內(nèi)的各種宗教走中國(guó)化道路。
To survive and develop, religions must adapt to their social environment. The history of religions in China shows that only by adapting themselves to the Chinese context can they be accommodated within Chinese society. The 70-year history of the PRC also shows that only by adapting to socialist society can religions in China develop soundly. We must uphold the principle of independence and self-management of China’s religious affairs, and prevent all religious tendency that seeks to divest itself of all Chinese elements. We must develop and encourage secular, modern and civilized ways of life, and abandon backward and outdated conventions and customs. We must carry forward religious practices adapted to Chinese society, inspire various religions in China with core socialist values and Chinese culture, foster the fusion of religious doctrines with Chinese culture, and lead these religions, including Islam, onto the Chinese path of development.