Beneath the Citadels
20 十一月 2019

Beneath the Citadels: The Visible Islamic World 高塔之下

In contemporary time, the Muslim World faces profound and complex situations. In China, the Islamic communities spread mostly in the Northwestern regions, where religious belief is strong in diversified sects. In Gansu and Qinghai areas, where historically the Muslims and Han people have lived together, now they have developed relatively independent Muslim communities. These communities preserve and perform strict Muslim customs and religious belief. At the time of new radical changes, the Muslims reinforce requirements for worshipping, reform ideas and reconstruct their identities, as such, they progressively renovate and transform the Mosques, the spiritual space for gathered worshipping. Unlike ancient mosques built in Fuzhou and Quanzhou in traditional Chinese architecture style with the characteristic East Asian hip-and-gable roof, a wave of building new mosques appeared in the region of Gansu and Qinghai. These new mosques have distinctive features compare to those ancient mosques in inner land China, and differentiate from the local mosques built in classical Chinese architecture style before. Furthermore, because of the growth of different Islamic religion branches in the area, the gathering worship spaces also signify the differences of this development. In recent years, with the improved economic capabilities, the Muslim congregations can raise fund to build mosques with vast dome and citadel, a visible transformation that represents the Muslim’s desire to identify with the Arabic religion roots. Although the outer space of these architectures has a distinctive exotic look, the inner space of these spiritual architectures shows the complexities of the desire to counter and encounter between different cultures, and often has an uncanny look. The Muslim communities in China are living in an unspeakable dominated political, social and cultural environment, they are victims of the clash of global and domestic interests and conflicts. Religious life has become even more crucial for the communities to build identity, support each other and live a meaningful life. Architectures have no words, but these spaces that have been captured by camera and turned to the images will tell histories, stories, and desires more vividly than words.

Photography、Print

Creation date: 2015-2017

Size: L 150cm*120cm,S 50cm*40cm

今天,穆斯林世界面临着各种复杂的境遇。中国西北是伊斯兰教在中国的主要分布区,这里宗教氛围浓郁、支派众多。甘青一带,在回汉混居的大环境中又形成许多相对独立的穆斯林社区,这些穆斯林聚居区保留和延续伊斯兰教徒严格的生活习俗和宗教信仰,在新的变革时期,他们强化教礼,革新观念,并以新的观念重构身份,以对平常聚礼的精神空间清真寺的改造更甚。相比于福州、泉州等地穆斯林所建造的歇山式传统中国建筑造型的清真古寺格局而言,甘青一带的伊斯兰教正在掀起一股清真寺的新建风潮,这些宗教建筑迥然有别于内地的古寺,也明显区别于改建前的本地清真寺的古典中式风格,甚至因教派分支不同其聚礼场所也形成明显分野。近年来,经济状况的改善促使教众筹集巨资建造已明显回归阿拉伯样式的巨大穹隆和尖顶宣礼塔,意在从歇山式的建筑所标识的中国身份中突围。相对于建筑外观的异域风格,这些精神建筑的内部空间则显现出文化上的杂糅趋势和奇异的状态。在经济和信息全球化下的当下,建筑的革新能否找到新的身份认同和精神共同体?

 

No.01 Hepingtai Mosque in Lanzhou Gansu

 

No.02 Xiguan Mosque in Lanzhou Gansu

 

No.03 Qijiaji Mosque in Linxia Gansu

 

No.04 Xihu Mosque in Lanzhou Gansu

 

No.05 Nanguan Mosque in Xining Qinghai

 

No.06 Huasi Mosque in Guanghe Gansu

 

No.08 Yangjiaxiang Mosque in Xining Qinghai

 

No.09 Qianheyan Mosque in Dahejia Gansu

 

No.10 Tiejia Mosque in Linxia Gansu

 

No.11 Baijiazhuang Mosque in Linxia Gansu

 

No.12 Qiaotou Mosque in Xining Qinghai

 

No.22 Chengguan Mosque in Xunhua Qinghai

 

No.25 Shadian Mosque in Yunnan

 

No.27 Hezhouzhuang Mosque in Xining Qinghai

 

No.28 Gaotiexinqu north Mosque in Haidong Qinghai

 

No.29 Caotanba Mosque in Xunhua Qingha

 

No.30 Dazhuang Mosque in Xunhua Qingha

 

No.31 Gaotiexinqu south Mosque in Haidong Qinghai

 

No.32 Doudian Mosque in Beijing