Infrastructures of Religious Reproduction in Xinjiang: A Comparative Source-Based Synthesis of Uyghur and Kazakh Configurations Infrastruktur Reproduksi Keagamaan di Xinjiang: Sintesis Komparatif Berbasis Sumber atas Konfigurasi Uyghur dan Kazakhtan
Main Article Content
Abstract
Kajian tentang Islam di Xinjiang kaya tetapi terfragmentasi menurut tema, periode, dan bahasa, dan perbandingan antara komunitas Uyghur dan Kazakh sebagian besar masih bersifat implisit. Artikel ini menanyakan bagaimana Islam direproduksi secara sosial, bukan sekadar diperkenalkan, di bawah tatanan politik yang berubah-ubah. Artikel ini mengusulkan konsep infrastruktur reproduksi keagamaan, yakni pengaturan yang tahan lama tempat pengetahuan, otoritas, dan praktik keagamaan ditransmisikan dan dilegitimasi. Lima infrastruktur dibedakan: pendidikan, aksara dan teks, lanskap sakral dan bunyi ritual, jaringan otoritas, serta norma hukum-adat, dengan regulasi negara sebagai kondisi lintas-tema. Sintesis interpretatif berbasis sumber atas korpus multibahasa, yang dihimpun dari sumber-sumber sebuah studi multi-faktor terbaru, menghasilkan tiga temuan. Pertama, infrastruktur-infrastruktur tersebut saling bergantung. Kedua, wilayah oasis Uyghur menonjolkan infrastruktur berbasis tempat (makam keramat, rute sakral, silsilah Naqsyabandiyah), sedangkan wilayah perbatasan Kazakh menonjolkan pendidikan keliling dan integrasi hukum-adat. Ketiga, dokumentasi tidak merata antarinfrastruktur, periode, dan komunitas, sehingga membatasi inferensi. Artikel ini merumuskan empat proposisi yang dapat diuji dan agenda riset untuk memetakan rantai otoritas, jejaring makam keramat, dan sirkuit pendidikan. Sintesis ini tidak memeriksa ulang sumber primer, dan simpulannya dibatasi pada cakupan interpretatif korpus.
Scholarship on Islam in Xinjiang is rich but fragmented by theme, period, and language, and comparisons between Uyghur and Kazakh communities remain mostly implicit. This article asks how Islam was socially reproduced, rather than merely introduced, under shifting political orders. It proposes the concept of infrastructures of religious reproduction: durable arrangements through which religious knowledge, authority, and practice are transmitted and legitimated. Five are distinguished: education, script and texts, sacred landscapes and ritual sound, authority networks, and legal-customary norms, with state regulation treated as a cross-cutting condition. An interpretive, source-based synthesis of a multilingual corpus, assembled from the sources of a recent multi-driver study, supports three findings. First, the infrastructures are interdependent. Second, Uyghur oasis settings weight place-based infrastructures (shrines, sacred routes, Naqshbandi lineages), whereas Kazakh frontier settings weight itinerant education and customary-legal integration. Third, documentation is uneven across infrastructures, periods, and communities, which limits inference. The article derives four testable propositions and a research agenda for mapping authority chains, shrine networks, and educational circuits. The synthesis does not re-examine primary sources, and its conclusions are limited to the interpretive scope of the corpus.
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