Self-Perception and Identity 103
by the state but by the local community surrounding the school.
This is borne out in the story of Ma Minglong, who, we are told,
was required to greet a group of local officials and invite them into
the school to inspect the books taught there. This anecdote is not
an adequate basis for speculating about the relations between Is-
lamic schools and the state. What is significant about the story,
however, is that, clearly, it was common for local officials to in-
spect local schools, Muslim and otherwise.
Again, Leung contends that at the local level the state played an
indirect role in schools. The influence and role of “local societal
leaders” in these schools was much more significant, however.^61
Leung’s contention, of course, is based on Han Chinese, and not
Islamic, institutions of education. Interestingly, Zhao’s account
seems to indicate that the interest shown by the state and local
government in Han Chinese institutions extended to Islamic ones
as well. This suggests that state also recognized these sites as educa-
tional institutions and not (only) places of worship.
The core portion of the story, the dialogue between the officials
and the Islamic school master, reveals much more. The officials are
portrayed as having no knowledge of Islam; indeed, mingled with
their curiosity is perhaps some contempt for its representative,
Ma. Contempt and suspicion, however, are rapidly transformed
into interest, respect, and appreciation.
The officials’ newfound appreciation for Islam was no doubt
abetted by Ma Minglong’s opening words, words carefully chosen
to make the compatibility of Confucian and Islamic “principles”
clear. Ma’s characterization of the foundational tenets of Islam is
strikingly similar to the opening of a text the officials must have
known very well. Ma’s version of Islam’s basic principle—that one
is to follow one’s natural disposition (shuaixing er xiu 率性而修)—
is virtually a direct citation of the first line of the first chapter of
the Doctrine of the Mean (Zhongyong 中庸): 天命之謂性率性之謂
道修道之謂教 (What Heaven imparts to man is called human na-
ture. To follow human nature is called the Way. Cultivating this
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61. Leung, “Elementary Education in the Lower Yangtze Region.”