Citations:qingzhen

English citations of qingzhen

• [1929, Owen Lattimore, “The Black Gobi”, in The Desert Road To Turkestan‎^[1], Boston: Little, Brown, and Company, →OCLC, page 227:

  The most formal Chinese title, written up over the gates of mosques and used in courtesy of the people who worship there, is Ch’ing-chen, indicating that the belief is Clear and True.]

• 1994, Diana B. Kingsbury, “Spring: The Old Chinese City”, in Biking Beijing‎^[2], China Books & Periodicals, →ISBN, →LCCN, →OCLC, page 93:

  Restaurants, painted blue and green, are Qingzhen (Muslim “kosher”), meaning they have nothing to do with pork or other filthy edibles regularly consumed by the Hans. Qingzhen restaurants can be identified all over Beijing by the squiggly Arabic script over their doors.

• 2000, Endymion Wilkinson, “Agriculture, Food, and the Environment”, in Chinese History: A New Manual‎^[3], Rev. & enl. edition, Harvard University Press, →ISBN, →LCCN, →OCLC, page 636:

  The third key was the number of demands from different patrons or groups for their own specialized cuisines. Such patrons included the court, rich households, and scholar-gourmands. Buddhists and Muslims also elaborated their own cuisines (sucai 素菜 and qingzhen 清真).

• 2000, Maris Boyd Gillette, “Traditional Food and Race”, in Between Mecca and Beijing: Modernization and Consumption Among Urban Chinese Muslims‎^[4], Stanford, Cali.: Stanford University Press, →ISBN, →LCCN, →OCLC, page 114:

  A qingzhen label on food for sale or a qingzhen sign in a restaurant instantly conveyed to customers that they were getting a Hui product, not a Han one. Because qingzhen was so basic to Hui entrepreneurship, the city and provincial governments promoted its use as a marker of Hui “nationality tradition.”

• [2002, Dru C. Gladney, “Ethnoreligious Resurgence in a Northwestern Sufi Community”, in Susan D. Blum, Lionel M. Jensen, editors, China Off Center: Mapping the Margins of the Middle Kingdom‎^[5], Honolulu: University of Hawaiʻi Press, →ISBN, →LCCN, →OCLC, page 109:

  Like many conservative northwest Hui, most Na villagers have become more conscientious about Islamic purity (qing) through attention to dietary restrictions. In order to preserve one’s qing zhen lifestyle, conservative Hui who do visit Han homes accept, at the most, sunflower seeds or fruit when offered by their host. When Han come to their homes, Hui offer them tea from a separate set of cups that the family itself does not use, lest the family qing zhen utensils become contaminated. Hui are also free to offer Han prepared dishes of lamb and beef, but the Han cannot reciprocate.]

• 2004 October, 刘军茹 [Liu Junru], “Dining with the Minorities”, in William W. Wang, transl., Chinese Foods (Cultural China Series)‎^[6], China Intercontinental Press (五洲传播出版社), →ISBN, →OCLC, page 74:

  Since the taboos are strictly enforced, in towns and cities, the Hui people have their own qingzhen restaurants, so they would not have to dine with other non-Muslim people. Therefore, Hui qingzhen food stands unique among the numerous minority nationality food styles, and has produced many qingzhen dishes such as Triple Quick-fry, Steamed Lamb, Lamb Simmered in Yellow Sauce, and Lamb Tendons, which are all famous fares. Names such as Donglaishun, Hongbinlou and Kaorouji are all very famous qingzhen restaurants in China and even on the international scene. It is safe to say that the development of Hui qingzhen food has made great contributions to Chinese diet and culinary arts as a whole.

• 2016 May 27, Matthew S. Erie, “China’s Halal Constitution”, in The Diplomat‎^[7], archived from the original on 26 February 2023:

  It would seem that qingzhen (Chinese for “halal”), which anthropologist Dru Gladney called the “sacred symbol” of Hui that can be seen on restaurants, grocery stores, and even barber shops in the northwest, has received the imprimatur of the government.
  In China’s multi-ethnic northwest, qingzhen is a kind of taboo, marking the Hui minority from the Han majority.

• 2020 May 11, Ligaya Mishan, “Eating in Xi’an, Where Wheat and Lamb Speak to China’s Varied Palette”, in The New York Times‎^[8], archived from the original on 11 May 2020:

  In Xi’an, the hijab, gaitou in Mandarin, was banned at Shaanxi Normal University, and a Hui protest against the sale of alcohol in the Muslim Quarter — along with a nationwide call by the Hui for proper regulation of halal (qingzhen) food — was exploited on social media to provoke fears over the rise of Shariah, the legal code of Islam (jiaofa), as a threat to secular Chinese culture.