Top Muslim Mosques in Baoshan

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As vital carriers of multiethnic culture in western Yunnan, the mosques in Baoshan (保山) preserve the historical memory of Hui (回族) migration, trade, and religious integration. This section explores their unique value through historical development, architectural characteristics, and cultural significance.

Historical Context: From Caravan Stations to Cultural Landmarks

Baoshan Mosque (保山清真寺), Longyang District

As the core symbol of Hui culture in Baoshan (保山), this mosque dates back to the 25th year of the Daoguang reign (1845). It suffered major damage during the “Yongchang Incident” and was rebuilt in the 18th year of the Guangxu reign (1892), standing as a testament to the resilience of Yunnan’s Hui community. During the Republic of China era, renowned Ahong Na Runzhang (纳润章) taught here for 16 years, promoting a blend of Islamic and Confucian learning known as “Hui-Confucian dual cultivation.” In 2021, it was recognized as a “National Advanced Religious Collective,” serving as a model for ethnic unity.

Dongting Mosque (动廷清真寺), Changning County

Built in 1946, Dongting Mosque is a spiritual hub for the Hui community in Changning County (昌宁县). It features a Qing-era couplet: “The Dao came from the West, spanning Tang, Song, Yuan, Ming, and Qing, eternally guiding the faithful; Grace flowed to the East, anchored in prayer, fasting, and moral conduct,” blending Confucian symmetry with Islamic doctrine. Its wooden-brick structure, transitioning from five to seven sections, integrates Bai-style decorative beams with Islamic geometric patterns, embodying the architectural pluralism of western Yunnan.

Xishan Village Mosque (西山村清真寺), Shidian County

Constructed during the Xianfeng reign of the Qing Dynasty, this mosque exemplifies the “settlement around the mosque” pattern. A stone inscription titled “Following Ancient Origins” records that the local Hui migrated from the Central Plains with General Mu Ying (沐英) during the Ming dynasty and later joined trade caravans, embodying a dual livelihood of farming and commerce. Local buildings, such as the Ma Family Residence and Yuan Family Courtyard, blend the solidity of Yi “earthen roof houses” with the elegance of Hui residences, illustrating the pattern of “wide intermixing, localized clustering.”

Tengcheng Mosques (腾城清真寺), Tengchong City

Tengcheng Mosque (腾城清真寺) is well-constructed and relatively large in scale. It also enjoys favorable economic conditions. The Tengchong County Islamic Association (腾冲县伊斯兰教协会) is headquartered in this mosque. The mosque operates an affiliated guesthouse, formerly known as “Tengchong County Second Hostel” (腾冲县第二旅社), which was originally a private property owned by an overseas Chinese. It has since been donated to the Hui (回族) community of the entire county and is now managed by the mosque. The annual net profit of the guesthouse exceeds 10,000 yuan. This income is used to maintain the real estate of mosques across the county and to support mosque-run schools.

Architectural Features: Spatial Dialogues of Civilizations

Traditional Forms and Local Innovations

Baoshan Mosque (保山清真寺) features a traditional Chinese hip-and-gable roof, with a mihrab and minbar strictly following Islamic design. Uniquely, it integrates Han-style caisson ceilings with Arabic calligraphy, expressing the cosmological concept of “heaven is round, earth is square.”
Xishan Village Mosque (西山村清真寺) blends the Bai-style “three rooms and one screen wall” layout with Yi rammed-earth roofing techniques, making it resilient against western Yunnan’s rainy climate. The mosque’s grey tiles and white walls reflect the Islamic values of simplicity and cleanliness.

Localization of Religious Symbols

At Dongting Mosque (动廷清真寺), Arabic plaques coexist with Confucian couplets. At Deqin Mosque (德钦清真寺), a white stupa stands beside the prayer hall. These “symbolic overlays” illustrate Islam’s adaptive transformation in the Tibetan-Yi corridor. For example, the cross-shaped motif atop Heshun Mosque (和顺清真寺) is actually a localized misinterpretation of the Islamic “Tree of Life” totem—an example of vivid cross-cultural exchange.