The Hui Descend From Mongol Era Central Asians

Over the years I have written and talked about the Hui people of China a fair amount. Who are the Hui? In short, they are a group of Muslims who live in China proper and have assimilated to the predominant cultural forms of the nation. The Hui of Yunnan speak in the dialect of Yunnan. The Hui of the north speak the dialect of their locality. And so forth.

But, due to their Muslim religion, they are obviously quite distinct culturally from the Chinese majority. They do not eat pork, and they dress somewhat differently. That being said, the cultural distance between the Hui and the Han is far smaller than that between the Uyghur and the Han. There are about as many Hui and Uyghur in China, so it is a misnomer when you see headlines of the form “Chinese Muslims” when referring to the Uyghur, when in fact the majority of Chinese Muslims are not Uyghur (there are other Muslim ethnic groups so that Uyghur overall are less than 50%).

In most of China proper the largest ethnic minority, and the Hui are viewed as ethnicity, are the Hui. In Central Asia the Hui are known as Dungans, and are viewed as Chinese first, not Muslims first (in China proper the Hui see themselves as Muslims, but the Dungan communities in post-Soviet Central Asia see themselves as Chinese). A disproportionate number of Hui, Dungans, were involved in the Manchu driven conquest and control of Xinjiang. The Hui are not physically distinct from the Han on the whole if they do not dress distinctively, and they speak and write in Chinese. But, their religion allows them to interface with Central Asian Turkic Muslims in a way that is more difficult than the Han. In other words, they are a “middle-man minority” in places like Xinjiang.

This brings us to the question of the genetic origins of the Hui. Are they simply Islamicized Han Chinese? The short answer is they are not simply Islamicized Han Chinese, but they are quite similar to the Han genetically. Over the years various methods give a proportion of about 10% “West Eurasian” and 90% “East Eurasian” for the Hui. This aligns with what you see physically in their faces. They look Chinese.

A new preprint adds just a little bit on the margin to this with more samples from Hui from Sichuan. Significant East Asian affinity of Chinese Hui genomic structure suggesting their predominant cultural diffusion model in the genetic formation process:

…Analyses of over 700K SNPs in 109 western Chinese individuals (49 Sichuan Hui and 60 geographically close Nanchong Han) together with the available ancient and modern Eurasians allowed us to fully explore the genomic makeup and origin of Huis and neighboring Hans. The results of the traditional and formal admixture-statistics (PCA, ADMIXTURE, and allele-sharing-based f-statistics) illuminated a strong genomic affinity between Sichuan Hui and Neolithic-to-modern Northern East Asians, which suggested massive gene influx from East Asian into Sichuan Hui people. Three-way admixture models in the qpWave/qpAdm analyses further revealed a small stream of gene influx from western Eurasian related to French or Andronovo into these Hui people, which was further directly confirmed via the admixture event from the temporally different western sources to Hui people in the qpGraph-based phylogenetic model, suggesting the key role of cultural diffusion model in the genetic formation of the modern East Asian Hui. ALDER-based admixture date estimation showed that this observed western Eurasian admixture signal was introduced into East Asian Hui during the historic periods, concordant with the extensive western-eastern communication in the Silk Road and historically documented Huis migration history. Summarily, although significant cultural differentiation among Hui and their neighbors existed, our genomic analysis showed their strong affinity with modern and ancient Northern East Asians. Our results supported that modern Chinese Hui arose from the mixture of minor western Eurasian ancestry and predominantly East Asian ancestry.

In the preprint you’ll see an AdmixtureGraph which shows that the Hui of Sichuan can be modeled as 93% Sichuan Han and 7% “Scythian”. The model fits, but the history does not. Take a look at the admixture plot and it seems quite clear to me the most likely “donor” population are Central Asian Turks, not ancient Iranians. The issue is that the Iranians themselves are predominant contributors to the ancestry of many Turkic groups. These groups are about 50% West Eurasian, so the better model probably is that about 15% of the ancestry of the Hui of Sichuan derives from Muslims of Turkic origin.

In the preprint the authors used ALDER to date the admixture to 500 or 1000 years ago depending on the group. They note that these dates will pick up the last admixture, not earlier ones. I don’t really trust the specificity of the dates because I don’t trust the model of admixture. The most plausible scenario is the one that is presented as the most likely by historians. Large numbers of Muslims arrived during the Mongol Yuan dynasty to help them rule and exploit the local Han Chinese. There were always Muslim communities before, but they were periodically suppressed, exterminated, or assimilated (see what happened in Guangzhou during the Tang dynasty). In contrast, after the fall of the Yuan the Muslims of China rooted in these Turkic communities remained and assimilated.

The great Ming naval commander Zheng He was from the Muslim community of Yunnan. He was already quite assimilated to Chinese culture, practicing worship of native gods as well as Islam without perceiving a contradiction. He was a great-great-great-grandson of an emigre from Bukhara, albeit someone of Iranian background (“Tajik”). Many Hui clearly assimilated totally into being Han (some South Chinese lineages descend from Muslims, but are culturally Han in all ways).

But the flip side is that there was the assimilation of Han Chinese into Muslim identity as well. Though some men converted (a branch of the Kong clan, the descendants of Confucius, converted to Islam with the marriage of one of their members to a Muslim woman), most of the Han who became Hui were likely women. In the attached preprint every single Hui mtDNA lineage is East Asian. The vast majority of the Y chromosomes seem East Asian as well, but I have seen other papers where many Hui carry haplogroups R1a and J, which suggest descent in part from Iranian peoples. If the Hui are today 85% Han, and they have been in China 30 generations, then a 5% outmarriage rate per generation would suffice to allow for this outcome.

In sum, these preprints and papers give genetic evidence that the primary exogenous ancestry into the modern Hui is from Turkic Central Asians. This aligns with the scholars who argue that the Mongol conquest was the primary accelerant of the establishment of the Hui in China.

Hui have a lot of West Eurasian Y chromosomes

OCR1aR1bR2E1bGHI1I2J1J2LNQTTotal N
Han2581222211211792300
Hui24721191311411113144106
Tibetan49111811333371100

It’s been a while since I checked in on the genetics of the Hui people. I found the paper, Analysis of 17 Y‐STR loci haplotype and Y‐chromosome haplogroup distribution in five Chinese ethnic groups. About 50% of the Y chromosomal haplogroups are normally classified as “West Eurasian” (R, E, G, I and J). But curious a fraction of the Han have these too, as do some Tibetans.

Additionally, know that some Mongols also have R1a1a. It’s hard to differentiate different periods of admixture. But to me the presence of R2 and J2 point to a Central/South Asian origin of a lot of the Hui R1a as well.

Islam in China is not one

Over the past few days I have seen articles in the media which refer to “Chinese Muslims,” and then make such a casual and slight distinction between Muslims in China and the Uyghur ethnic group that I think it’s really misleading to the general public (e.g., Anti-Muslim sentiment is on the rise in China. We found that the Internet fuels — and fights — this).

To review, Muslims in China are multi-ethnic. The two largest groups, the Hui and Uyghurs, comprise nearly 90% of Chinese Muslims. There are marginally more Hui than Uyghurs.

Who are the Hui? The Chinese government defines Hui as an ethnic group, but really they are differentiated by their adherence to Islam. Hui speak a dialect of Chinese specific to their locality. They do not have a “Hui language.” Physically they resemble the Han. Because of their long period of isolation in China after the collapse of the Yuan dynasty, the Hui have gone through several indigenizing phases.In the 18th century in eastern China the Hui intellectual classes synthesized Chinese cultural frameworks with Islam in a fascinating manner. The whole project is recounted in The Dao of Muhammad.

These periods of Sinicization are often followed a reformist globalist revival triggered by missionaries or those who went on pilgrimage to Mecca. Islam with Chinese characterizes recedes for a generation or two, only to come back.

In the 19th century to a great extent the project of social accommodation with the Han by the Hui collapsed in the face of social disorder, anti-Muslim policies by the Manchus, and reformist movements inspired by broader currents in the Islamic world. Though the Hui are a very small minority, unlike the Han a military career was not low status for them, so they “punched above” their weight.

In the 20th and 21st centuries the Hui have been relatively quiescent. Why? There are numerous reasons, but it is important to emphasize that there are many strong contrasts with how the Hui are treated and perceived, and how they perceive China, in relation to  what is meted out to the Uyghurs. The Hui are no less Muslim than Uyghurs, but they are not the political and social problem in China that Uyghurs are.

Though the Chinese state defines Hui as one of the minority “nationalities,” that is really a semantic obfuscation. The Hui are most easily conceptualized as Han Muslims, even though some of their customs separate them very strongly from the Han (e.g., no consumption of pork), and traditionally Han identity has been seen as exclusive from an Islamic identity. That is, a Han who converts to Islam becomes a Hui by definition.

Though in a Chinese context one could never call the Hui “Han Muslims,” from a non-Chinese perspective it is very informative of the relationship and difference of the Hui from the Han, as opposed to the Uyghur from the Han.

Two Uyghur men

Obviously the Uyghur are not Han, they are Turkic. Uyghur nationalists have pan-Turkic associations, and many Uyghurs live in Turkey. As a Turkic people Uyghurs, unlike Hui, do not speak Chinese as their first language. The attempt to educate Uyghur children in Mandarin Chinese to enable them to assimilate and succeed economically has faced resistance because Uyghurs see in this the first steps to assimilation and eventually alienation.

Though Hui are very distinctive in China proper, and live in their own segregated areas in much of the north (in southern China this is less common, and Hui assimilation into Han identity has also been widespread), they are still part of the Chinese landscape. Muslims have lived in China proper since the Tang dynasty, 1,300 years ago. Large numbers of Muslims arrived with the Mongols 800 years ago, and many stayed on. As a minority in a non-Muslim society these people had to navigate how to be both Chinese and Muslim, when much of Chinese identity deviated from world normative Islam in deep ways.

The Uyghurs did not go through any of this because they were not part of China until the 20th century. Though Chinese garrisons and hegemony did exist in Xinjiang during portions of the Han and Tang dynasty, up until the Manchu conquest of these territories in the mid-18th century the Uyghurs had not been part of the same political unit with Han Chinese for over 1,000 years, with the exception of the short Mongol interlude. In fact, the ethnogenesis of modern Uyghurs, as a blending of Turkic migrants from the north and native Indo-Eurpean speaking groups in the Tarim basin, was concurrent with the collapse of Chinese influence in what became the eastern edge of the Turkic world.

Notice I was very specific in saying that they became part of the same political unit with Han Chinese in the middle of the 18th century. This because outside of China proper the Manchu emperors did not necessarily rule as Chinese potentates. Rather, they took on different forms for their different subject peoples, and the conquest of the heart of Eurasia was not a conquest by the state of China, but of the Manchu ruling caste. Any attempts to Sinicize Xinjiang came later, and were halting at best. While Chinese speaking Muslims in Beijing were theorizing how Muhammad actually completed the Confucian vision better than most Chinese, the Uyghurs simply swapped the rule of nearby Tibetan Buddhist Oirat Mongols for a distant Manchu ruler, who was also sympathetic to Tibetan Buddhist religion and claimed a kinship with the Mongols through descent from Genghis Khan’s younger brother.

The problem that the modern Chinese state has is that it rejects the feudal multicultural compromises of the imperial past. Though Communist regimes pay lip service to national self-determination, the reality in Communist regimes has always been that the party has enforced a normative ethnic identity as one that is aspirational for minorities. The Chinese state suppression of the religion of the Uyghurs, the promotion of Mandarin, the encouragement of migration to Xinjiang by Han, and even inducements in some cases for Uyghurs to intermarry with Han, are all part of a general pattern of activity which will result in the assimilation of the Uyghur nation.

It is apparently a fact that while Islamic belief and practice by Uyghurs is sharply frowned upon by Han authorities in Xinjiang, in most of China proper Hui religiosity is relatively tolerated. Hui are even seen as appropriate ambassadors to Muslim nations for purposes of diplomacy and business, because they show how China can accommodate Islam. Unlike the Uyghurs the Hui do not have a geographical region where they are dominant (Muslims are 35% of the population of the small province set aside for Hui). Their national home is China. Additionally, obviously they would not resist Mandarin Chinese instruction, because they are already Chinese speakers. Unlike the Uyghur, who have substantial West Eurasian ancestry, the Hui are also physically no different from Han.

In Central Asia the Hui have a different name. They are called Dungans. And traditionally they have been overrepresented among soldiers and merchants from China. Within China the Hui are exotic and somewhat out of place due to their religion. But in Central Asia the Hui are exotic and somewhat out of place due to their Chineseness. Hui were important in keeping Xinjiang in the Manchu fold after the conquest. Many Uyghurs know this history of cooperation between Han and Hui. In the 2009 Urumqi riots the Uyghurs reportedly chanted “Kill the Han, kill the Hui”.

None of this is to deny that Islam presents challenges as a minority religion within a non-Muslim nation. The Hui rebellions of the 19th century, and periodic flare ups between Hui and Han in the Chinese heartland, attest to this. But differences between Uyghurs and Hui illustrate that excessive focus on Islam misses that Uyghur violence in response to Chinese coercion likely has multiple causes. Islam over the last generation has been the most powerful binding ideology for national resistance among Uyghurs. But it would be far less relevant if the Uyghurs were not a nation in the first place, which they are.

Another way to say it is that Tibet and Xinjiang have many of the same underlying parameters as to why they are hotbeds of ethnic tension and separatism. Religion is part of the story.

Related: Islam in China Revisited.