Address at the Opening Ceremony of the Third China-Central and Eastern European Press Spokesperson Dialogue
Guo Weimin
(17 July 2019)
Distinguished guests and press spokespersons,
Ladies and gentlemen, friends:
Good morning!
It's midsummer, and everything is flourishing and vibrant. It is a great pleasure to meet you in Guiyang, a beautiful forest city, and to attend the Third China-Central and Eastern European Press Spokesperson Dialogue. On behalf of the Information Office of the State Council of China, I would like to congratulate you on the holding of this Dialogue and welcome the arrival of all press spokespersons.
Guo Weimin, Deputy Director of the Information Office of the State Council, delivered a speech at the opening ceremony of the Third China-Central and Eastern European Countries Press Spokesperson Dialogue. (Photographed by Zhao Yifan)
In 2013, President Xi Jinping put forward a major initiative to jointly build the Silk Road Economic Belt and the Marine Silk Road in the 21st century, which attracted great attention, positive response and broad support from the international community. Over the past five years, more than 150 countries and international organizations, including the central and Eastern European countries, signed a cooperation agreement with China, and achieved remarkable results in building the "one belt and one road" initiative. The construction of "one belt and one road" has become an important link linking China's friendly cooperation with central and Eastern European countries. In April this year, China successfully held the second "one belt and one way" International Cooperation summit in Beijing. Leaders of 38 countries, 40 leaders of the UN Secretary General and the International Monetary Fund attended the round table summit. 6000 guests from 150 countries and 92 international organizations participated in the forum. President Xi Jinping put forward a series of important initiatives to promote the joint development of the "one belt and one road". The participating parties exchanged in-depth views on building the "one belt and one road" and reached a broad consensus and achieved fruitful results.
Although China and the Central and Eastern European countries are geographically "distant relatives", they are spiritually "close neighbors". We all have a long history and splendid culture, and have a long history of communication with each other. In modern times, we all fought bloody battles to resist foreign aggression and strive for national liberation. We sympathized with each other and supported each other and forged profound friendship. After the founding of New China, the Central and Eastern European countries first established diplomatic relations with China and conducted friendly exchanges in political, economic and cultural fields. In 2012, China and the Central and Eastern European countries jointly initiated the "16+1 Cooperation" and have successfully held eight Leaders'meetings so far, forming a comprehensive, wide-ranging and multi-level cooperation pattern. After the "one belt and one way" initiative was put forward, central and Eastern European countries actively joined up, and cooperation covered all fields. Cooperation between China and the central and Eastern European countries took a new step. Last year, China's trade volume with 16 Central and Eastern European countries increased by more than 50% compared with 2011, especially China's imports from Central and Eastern European countries increased by more than 80%. Mutual cooperation not only benefits the people of both sides, but also promotes the stable development of the world economy.
The friendship between the nation and the people lies in knowing each other. Humanistic exchanges play an important role in promoting mutual friendship among our people and promoting friendly cooperation between our countries. As a bridge between the government and the people, as well as between the country and the world, the government spokesperson has done a lot of work in promoting mutual exchanges and understanding between the country and the people for a long time, and is an important participant and promoter of human communication.
Although China and the Central and Eastern European countries have different political systems and basic national conditions, there are many similarities in the way news spokespersons work and the role they play. Strengthening exchanges and sharing experiences between them will not only enrich the connotation of cultural exchanges between China and the Central and Eastern European countries, expand cooperation platforms, but also facilitate the promotion of cultural exchanges between China and the Central and Eastern European countries. Enter the mutual understanding and friendship of our people and further promote mutual cooperation. In 2017, we held the first dialogue meeting in Beijing, which opened a journey of exchanges and cooperation between spokespersons of China and Central and Eastern European countries. Last year, we met in Budapest to discuss the theme of "Opening and Communication: Building a Community of Human Destiny". This institutionalized exchange has played a positive role in promoting cooperation between us. Today, we are gathered here again. It is very meaningful to discuss the issue of news release and build a "one belt and one road" around the media age.
Ladies and gentlemen, friends!
This year marks the 70th anniversary of the founding of New China. Over the past 70 years, the Communist Party of China has united and led the Chinese people to strive hard for self-improvement, reform and opening up, and to be brave in innovation, opening up the road of socialism with Chinese characteristics, so that China has made great strides to catch up with the times, and the country has undergone tremendous changes. While realizing its own development, China adheres to the path of peaceful development with the rest of the world, actively develops global partnerships, actively participates in the reform of the global governance system, actively promotes the construction of new international relations, the construction of a community of human destiny, and strives to promote global well-being and common prosperity.
China's press spokesman system grew up with the development of New China, especially with the process of reform and opening up, and played a positive role in promoting dialogue and exchanges between China and the world and promoting a better understanding of China. The Information Office of the State Council of China, as the organizer of the government's press release work, vigorously promotes the establishment of a spokesperson system in various departments. At present, there are more than 200 spokespersons at the three levels of the Information Office of the State Council, central departments and provinces (districts and municipalities). The Chinese spokespersons present here today are excellent representatives. We have actively promoted various departments around the world to improve the working mechanism of press release, organize and carry out training for spokespersons, evaluate the work of spokespersons and publicize it to the public. Based on the spokesman system, the number of news release activities is increasing. From the very beginning, a few State Council departments took the lead in holding press conferences and only issued no questions, to the present, the Information Office of the State Council held nearly 200 press conferences a year, and various departments around the country held thousands of press releases every year. Dozens of departments regularly and regularly released information. We have actively explained the ruling concept of the Communist Party of China and the government's policies and measures, responded to domestic and foreign concerns, and explained the real China to the world.
Ladies and gentlemen, friends!
Today's world is undergoing a new round of great changes and adjustments. On the one hand, with the deepening development of multi-polarization and economic globalization, the interests of all countries blend with each other and concern for each other is increasing. On the other hand, with the rise of protectionism, unilateralism and populism, the uncertainties facing mankind have increased significantly. At the same time, with the rapid development of information technology, the impact of emerging media is growing, and the pattern and mode of information dissemination have undergone profound changes. These have brought new tasks, new challenges and new opportunities to the government's press release work. Under the new situation, it is very important to strengthen exchanges and discussions around news release. Here I would like to share three ideas with you.
1. Publish authoritative information in time to accelerate the modernization of the national governance system and capacity. It is our common task to promote the modernization of national governance system and governance capacity. A modern government ruled by law is also an open and transparent government, which should take openness as the normal and non-openness as the exception. We should timely issue and interpret the government's administrative regulations and policies and measures, fully understand the concerns of the people, promote the expression of people's feelings and opinions, and effectively integrate the people's wishes with national policies. We should improve the transparency of government administration, let power run in the sunshine, and enhance the credibility of the government. It is necessary to introduce the information of prevention, control, early warning and disposal of public emergencies in time so as to guarantee the right to know and participate in public emergencies. We should strive to enhance the understanding of the international community, properly respond to the concerns of the international community, and promote foreign exchanges, open cooperation and mutual benefit.
2. Make good use of new media technologies and strive to promote innovative development of news release and dissemination. At present, a new round of technological and industrial revolution, represented by information technology, is germinating. New technologies such as 5G, cloud computing, big data and artificial intelligence are developing rapidly. The media form, mode of communication and pattern of public opinion have undergone profound changes. Spokespersons should actively conform to this trend and actively innovate the ideas, contents and methods of news release to improve news delivery in the light of the growing trend of information dissemination in the age of all media, such as decentralization, differentiation, mobility, socialization and visualization, as well as the characteristics of everyone dissemination, multi-direction dissemination, mass dissemination and rapid dissemination. The pertinence and effectiveness of cloth. With easy-to-understand and lively language, through various platforms such as websites, social media, mobile clients, short videos, H5 and other effective forms, in the field of network public opinion, which is full of miscellaneous information and full of voices, high-quality content is released, the voice of the government is transmitted, and the dissemination, guidance, influence and credibility of authoritative information are enhanced. Power.
Three, strengthen communication and exchange of information and deepen practical cooperation in helping to build "one belt and one road". China and the central and Eastern European countries are important participants in the "one belt and one way" construction. Strengthening information communication is crucial for adhering to co building and sharing, promoting policy communication, linking facilities, trade flow, financing and common people's cooperation. As a publisher of authoritative information, the press spokesman should actively carry out authoritative information release around the construction of "one belt and one road", explain the major policies and measures of the country in a timely manner, and effectively solve doubts, misunderstandings and rumors at home and abroad, effectively dispel doubts, clarify doubts and clarify rumours. For some key cooperative projects under construction, we should strengthen the coordination of information dissemination among ourselves, timely grasp the progress of construction and public opinion, and publish authoritative information in a targeted manner. In this process, we should further strengthen the exchange of news spokesmen, share experiences and learn from each other and work closely together to create a good public opinion environment for the construction of "one belt and one road", and promote the construction of "one belt and one road" high quality development, and promote our friendship and cooperation to go deeper.
Ladies and gentlemen, friends!
As a representative of the current cross-regional multilateral cooperation, China-Central and Eastern European countries have always adhered to the principles of openness, effectiveness and inclusiveness. After seven years of cooperation and lasting friendship, China-Central and Eastern European countries have enjoyed tremendous space and potential for cooperation, and have entered an expectant period of maturity and harvest. A good wind is the time to sail. The spokespersons of China-Central and Eastern European countries should take an active part in promoting the development of their own journalism, as well as becoming participants and promoters of China-Central and Eastern European cooperation, playing a greater role in the development of China-Central and Eastern European relations, friendly cooperation and the opening and prosperity of the world.
Finally, I wish the Third China-Central and Eastern European Press Spokesperson Dialogue a complete success.
Thank you.
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Some Historical Problems in Xinjiang (July 2019) Catalogue of the Information Office of the State Council of the People's Republic of China Uygurs are formed through long-term migration and integration. Fifth, the cultures of all ethnic groups in Xinjiang are an integral part of Chinese culture. Sixth, Xinjiang has always been a region where many religions coexist. Seventh, Islam is not the only religion that Uygurs inherently believe in. Xinjiang Uygur Autonomous Region of China is located in the northwest of China, in the hinterland of Eurasia, and borders eight countries, namely Mongolia, Russia, Kazakhstan, Kyrgyzstan, Tajikistan, Afghanistan, Pakistan and India. The famous Silk Road here connects ancient China with the world. Tie it together and make it a gathering place of many civilizations. China is a unified multi-ethnic country, and all ethnic groups in Xinjiang are family members of the Chinese nation. In the long process of historical development, the fate of Xinjiang has always been closely linked with the fate of the great motherland and the Chinese nation. However, for a period of time, hostile forces at home and abroad, especially ethnic separatist forces, religious extremist forces and violent terrorist forces (hereinafter referred to as the "three forces"), deliberately distorted history and confused right and wrong in order to achieve the purpose of splitting and dismembering China. They deny that Xinjiang is an inherent territory of China. They deny that it has been an objective fact of multi-ethnic cohabitation, multi-cultural exchanges and multi-religious coexistence since ancient times. They pretend that Xinjiang is "East Turkistan", and they advocate "independence" of Xinjiang in an attempt to integrate all ethnic groups of Xinjiang and the family of Chinese nationalities, cultures and pluralism of all ethnic groups in Xinjiang. Chinese culture has split apart. History can not be tampered with and facts can not be denied. Xinjiang is an inseparable part of China's sacred territory, and Xinjiang has never been an "Eastern Turkistan"; Uygurs have been formed through long-term migration and integration, and are part of the Chinese nation; Xinjiang is a multi-cultural and multi-religious region, and the cultures of all ethnic groups in Xinjiang are nurtured and developed in the embrace of Chinese culture. Islam is not the only religion that Uygur people believe in. Islam, which integrates with Chinese culture, takes root in the fertile land of China and develops healthily. 1. Xinjiang is an inseparable part of China's territory. The formation of China's unified multi-ethnic country is a historical necessity of economic and social development. Historically, the East Asian continent, which nurtured the Chinese nation and its ancestors, had both farming and nomadic areas. Exchange and complementarity, migration and convergence, conflict and integration of various ethnic groups in production and lifestyle have promoted the formation and development of China's unified multi-ethnic country. The earliest dynasties in Chinese history, Xia, Shang and Zhou, rose successively in the Central Plains, and the ethnic groups formed by the gradual integration of the clans, tribes and tribal alliances around them are collectively called Zhuxia or Huaxia. From the Spring and Autumn Period to the Warring States Period, the Cathaysian ethnic groups continuously exchanged and merged with the clans, tribes and tribal alliances around the dynasty, gradually forming seven regions such as Qi, Chu, Yan, Han, Zhao, Wei and Qin, and connecting with the surrounding ethnic groups such as Dongyi, Nanman, Xirong and Beidi, respectively. In 221 BC, Qin Shihuang established the first unified feudal dynasty. In 202 BC, Liu Bang, the emperor of Han Dynasty, once again established a unified feudal dynasty. From the Han Dynasty to the middle and late Qing Dynasty, the vast area including the north and south of Tianshan Mountains in Xinjiang was collectively called the Western Regions. Since the Han Dynasty, Xinjiang has officially become a part of China's territory. After the Han Dynasty, the dynasties of the Central Plains were strong and weak, and had a close relationship with the Western Regions. The central government's administration of Xinjiang was tight and loose. However, any dynasty regarded the Western Regions as its homeland and exercised its jurisdiction over the region. In the historical evolution of China's unified multi-ethnic country, the people of all ethnic groups in Xinjiang, together with the people of the whole country, have jointly opened up China's vast territory and jointly created a large family of the Chinese nation with pluralism and unity. The pattern of multi-ethnic unification in China was created by the joint efforts of all Chinese children, including the people of all ethnic groups in Xinjiang. In the early Western Han Dynasty, the northern nomadic Huns controlled the Western Regions and invaded the Central Plains. After Emperor Wudi took office, he took a series of military and political measures to fight against the Huns. In 138 B.C. and 119 B.C., Zhang Qian was sent twice to the Western Regions to unite Yueshi and Wusun to deal with the Huns. From 127 B.C. to 119 B.C., three troops attacked the Xiongnu heavily, and four counties of Wuwei, Zhangye, Jiuquan and Dunhuang were established successively in the main throat road leading to the Western Regions in the Mainland. In 101 B.C., farming was carried out in Luntai and other places, and local officials were set up to manage it. In 60 B.C., the Huns who controlled the northern foot of the eastern Tianshan Mountains descended to the Han Dynasty day by day, and the Western Han Dynasty unified the Western Regions. In the same year, the capital of the Western Regions was established as a military and political organization to manage the Western Regions. In 123 AD, the Eastern Han Dynasty changed the Western Regions Dufu to the Western Regions Governor Shifu, and continued to exercise the authority to manage the Western Regions. The Cao Wei regime of the Three Kingdoms inherited the Han system and set up Wuji school lieutenants in the Western Regions. In the Western Jin Dynasty, the Western Regions were set up with Changshi and Lieutenant Wuji to manage military affairs. During the Three Kingdoms and Jin Dynasty, the northern Huns, Xianbei, Ding Zeng, Wuhuan and other ethnic groups moved inward and finally merged with the Han nationality. In 327, the former Liang regime extended the county system to the Western Regions for the first time, with Gaochang County (Turpan Basin). From 460 to 640, with Turpan Basin as the center, Gaochang State, Liqun, Zhang, Ma and Gu, with Han people as the main inhabitants, was established. In the Sui Dynasty, the long-term separatist regime of the Central Plains was ended and the county system in Xinjiang was expanded. Turkic, Tuguhun, Dangxiang, Jialiangyi and Fuguo were attached to the Sui Dynasty successively. In the Tang Dynasty, the central government greatly strengthened the management of the Western Regions, and successively set up the Anxi Dadu and Beiting Dadu, which controlled the north and south of the Tianshan Mountains. Yu Tan Kingdom claimed to be a clan of the Tang Dynasty, following the surname Li of the Tang Dynasty. In the Song Dynasty, the local regimes in the Western Regions maintained Tributary Relations with the Song Dynasty. Gaochang Uighur respects China and Korea (Song Dynasty) as his uncle and claims to be a nephew of Xizhou. The Karahan Dynasty sent envoys to pay tribute to the Song Dynasty many times. In the Yuan Dynasty, Grand Marshal's Office of Beiting Capital and Xuanxiu Department were set up to manage military affairs and strengthen the jurisdiction over the Western Regions. In 1251, the Western Regions adopted a provincial system. In the Ming Dynasty, the central government established Hami Wei as an institution to manage the affairs of the Western Regions, and successively established six Weis between Jiayuguan and Hami, namely, stability, A Duan, Quxian, Handong, Chijin Mongolia and Shazhou, in order to support the management of the affairs of the Western Regions. In the Qing Dynasty, the Qing government put down the Junggar rebellion, and the boundary of Northwest China was determined. Since then, a more systematic governance policy has been implemented in Xinjiang. General Yili was established in 1762 and the military-government system was implemented. In 1884, a province was established in Xinjiang, which was renamed as "Xinjiang" in the Western Regions in the sense of "returning to the native land". In 1912, Xinjiang responded positively to the 1911 Revolution and became a province of the Republic of China. The People's Republic of China was founded in 1949 and Xinjiang was peacefully liberated. Xinjiang Uygur Autonomous Region was established in 1955. Under the leadership of the Communist Party of China, the people of all ethnic groups in Xinjiang work together with the people of the whole country, and Xinjiang has entered the best period of prosperity and development in history. In the long historical process, China's territory has both a period of secession and a period of unification. The cycle of unification and secession alternates, and the unified development of the country has always been the mainstream direction. Like the vassal states or separatist regimes that existed in different periods in the Central Plains region, the local regime separatism has occurred many times in Xinjiang region, but no matter how long and how serious the situation is, these regimes will eventually be reunited. Historically, the "kingdoms" existed in different periods of the Western Regions, including the cities, kingdoms, feudal states, kingdoms, khanates, dynasties, subordinate States and tributary states, whether in the Western Regions of the Han Dynasty or in the Karahan and Gaochang Uighur Kingdoms of the Song Dynasty, the Chahetai Khanate of the Yuan Dynasty or the Yerkang Khanate of the Ming Dynasty. Local regimes in China are not independent states. Even local separatist regimes have a strong sense of China's unity, or consider themselves as a branch of the Central Plains regime, or as subjects of the Central Plains regime. The famous historical document of the Song Dynasty, The Dictionary of Turkic Language, divides China into three parts: the Upper Qin Dynasty, the Middle Qin Dynasty and the Lower Qin Dynasty. The Upper Qin Dynasty is the Northern Song Dynasty, the Middle Qin Dynasty is the Liao Dynasty, the Lower Qin Dynasty is the Kashgar area, and the Trinity is the complete Qin Dynasty. In Changchun Zhenren Journey to the West, the Han people are called Taohuashi. Correspondingly, in the entry of Turkic Dictionary, the Uighurs are called Tate Taohuashi, and some are translated literally into Chinese Uighurs. On the coins of the Karahan Dynasty, the names Peach Blossom Stone Buglakhan, the King of Qin and the King of Qin and the East are often used, which are marked as part of China. 2. Xinjiang has never been "East Turkestan". Turkic is a nomadic tribe rising in the Altai Mountains in the middle of the 6th century. It abolished the Rouran Khanate and established the Turkic Khanate in 552. In 583, the Turkish Khanate was divided into two major forces, East and West, with Altai Mountain as its boundary. In 630, the Tang Dynasty sent troops to defeat the Eastern Turkic Khanate. In 657, the Tang Dynasty united the Hui Dynasty to destroy the Western Turkic Khanate, and the central government completely unified the Western Regions. In 682, the East Turks settled in the North rebelled against the Tang Dynasty and established the post-Turk Khanate regime. In 744, the Tang Dynasty, together with Mobei Huihe and Geluo, settled the post-Turkic Khanate. Guli Peiroin Gong, the leader of Huihe, was named Huairen Khan and established the Huihe Khanate in Mobei. Turks, as a nomadic people in ancient China, also disintegrated in the middle and late eighth century with the disappearance of the Khanate, and merged with the local tribes in the process of moving westward to Central Asia and West Asia, forming a number of new nationalities, which are essentially different from the ancient Turks. Since then, Turks have withdrawn from the historical arena in northern China. Xinjiang has never been called "East Turkistan" in Chinese history, let alone "East Turkistan". From the 18th century to the first half of the 19th century, along with the division of the Turkic languages of the Altaic language family in the West, scholars and writers in some countries frequently used the term "Turkistan" to refer to the areas from the south of Tianshan Mountains to the north of Afghanistan, generally including southern Xinjiang to Central Asia, and used to take the Pamir Plateau as the boundary. Geographical regions are divided into "Western Turkistan" and "Eastern Turkistan". At the end of the 19th century and the beginning of the 20th century, after the introduction of "Pan-Turkism" and "Pan-Islamism" into Xinjiang, the separatist forces at home and abroad politicized the geographical term and expanded its connotation. They urged all ethnic groups using Turkic language and believing in Islam to unite to form an "Eastern Turkistan State" with unity of politics and religion. " The so-called "East Turkistan" argument has become a political tool and action program for the national separatist forces at home and abroad and the anti-China forces abroad to attempt to split China and dismember China. The formation and development of the Chinese nation is a historical process in which all ethnic groups and cultures in the Central Plains interact and blend continuously with the surrounding ethnic groups and cultures. In the pre-Qin period, after a long period of multi-integration with the surrounding ethnic groups, especially after 500 years of turbulence in the Spring and Autumn Period and the Warring States Period, the Huaxia ethnic group further merged with the surrounding ethnic groups to form the Han ethnic group with the largest population in the Central Plains, and thus became the main ethnic group in the process of Chinese history. During the Wei, Jin, Southern and Northern Dynasties, all ethnic groups, especially the northern ethnic minorities, migrated to the Central Plains, resulting in a situation of great integration. The establishment of the Yuan Dynasty in the 13th century and the unprecedented political unification promoted the unprecedented scale of ethnic migration, forming a wide range of ethnic mixed situations in the territory of the Yuan Dynasty. In the long-term development, Chinese nationalities eventually formed the distribution characteristics of large mixed and small settlements. Multi-ethnic is a major feature of China. All ethnic groups have jointly developed the beautiful rivers and mountains and vast territory of the motherland, and created a long history and splendid Chinese culture. Xinjiang has maintained close ties with the Central Plains since ancient times. As early as the Shang Dynasty, there was jade trade between the Central Plains and the Western Regions. In the Han Dynasty, Zhang Qian "hollowed out the Western Regions" to open up the Silk Road. The envoys looked to the road and the business trip was endless. In the Tang Dynasty, the "silk-horse exchange market" continued to flourish, and the "Shengtian Khan Avenue" went straight to the mainland, with numerous posts along the way, which became a close link between the ancestors of the Western Regions and the Central Plains. Yudanle, Gaochangle, Huxuan dance and other western music and dance went deep into the court, Chang'an city popular Western style. Qiuzi, from Kuqa, Xinjiang, enjoys a good reputation in the Central Plains, and has become an important part of the court music from Sui, Tang and Song Dynasties. Since modern times, the Chinese nation is facing the critical moment of life and death. The people of all ethnic groups in Xinjiang, together with the people of the whole country, have risen up against the national disaster and jointly compose a song and sob chapter of patriotism. Since the founding of New China, Xinjiang's ethnic relations have entered a new era of equality, unity, mutual assistance and harmony. Xinjiang has been a multi-ethnic area since ancient times. The earliest people to develop Xinjiang were Cypriots, Yueshi people, Wusun people, Qiang people, Guizi people, Yanqi people, Yutan people, Shule people, Shache people, Loulan people, Cheshi people, Huns and Han people living in the north and south of Tianshan Mountain from the pre-Qin to the Qin and Han Dynasties. Xianbei, Rouran, Gaoche, Gada and Tuguhun in Wei, Jin and Southern and Northern Dynasties, Turkic, Tubo and Huihe in Sui and Tang Dynasties, Qidan in Song, Liao and Jin Dynasties, Mongolia, Nuzhen, Dangxiang, Kazakhstan, Kirgiz, Manchu, Xibo, Daur, Hui, Uzbek and Tatar in Yuan, Ming and Qing Dynasties, in each historical period. A large number of people of different nationalities, including the Han nationality, have entered and left Xinjiang, bringing about different production technologies, cultural concepts, customs and habits, and promoting economic and social development in the process of exchange and integration. They are the common pioneers of Xinjiang. By the end of the 19th century, 13 major ethnic groups, including Uygur, Han, Kazakh, Mongolian, Hui, Kirgiz, Manchu, Xibo, Tajik, Daur, Uzbek, Tatar and Russia, had settled in Xinjiang, forming a pattern of Uygur population with a large number of ethnic groups. After birth, differentiation and blending, all ethnic groups in Xinjiang have formed the relationship of blood being thicker than water, solidarity and communion. All ethnic groups have made important contributions to the development, construction and protection of Xinjiang, and are the masters of Xinjiang. At present, there are 56 ethnic groups living in Xinjiang, which is one of the provincial administrative regions with the most complete ethnic composition in China. Among them, Uygur, Han, Kazakh and Hui nationalities account for more than 1 million people, and Kirgiz and Mongolian nationalities account for more than 100,000 people. Xinjiang is not only the home of all ethnic groups in Xinjiang, but also an integral part of the common home of the Chinese nation. The evolution of ethnic relations in Xinjiang has always been associated with the evolution of ethnic relations in China. All ethnic groups have barriers, conflicts, exchanges and integration. Unity, cohesion and common endeavor have always been the mainstream. All ethnic groups in China, including all ethnic groups in Xinjiang, are interlaced and mixed in distribution, economically interdependent, culturally inclusive and emotionally close to each other, forming a pluralistic and integrated pattern in which you have yourself, I have you and everyone can not do without anyone. It is a relationship among different members of a large family. In the big family of the Chinese nation, all ethnic groups in Xinjiang are closely related and helpful, sharing weal and woe, producing and living together, resisting foreign aggression, opposing ethnic division and safeguarding the reunification of the motherland. 4. The Uygur nationality was formed through long-term migration and integration. The main body of the Uygur ancestors was the Huihe people in Sui and Tang Dynasties. They lived in the Mongolian Plateau and used to have many Chinese names such as Uhu, Wuhe, Yuan Wan, Wei Wan, Huihe and so on. In order to resist the oppression and enslavement of Turks, the Hui people formed the Hui tribal alliance with the ministries of Servants and Tongluo in Tiele. In 744, Guli Peiruo, the leader of all Huihe ministries, was unified and sealed by the Tang Dynasty. In 788, the ruler of Huihe wrote to the Tang Dynasty and changed it to "Uighur" at his own request. In 840, the Uighur Khanate was overthrown by Kuangsi, and the Uighur people were divided into three branches except some of them migrated to the mainland and merged with the Han people: one moved to Turpan Basin and today's Jimusar area to establish the Gaochang Uighur Kingdom; the other moved to Hexi Corridor to interact with the local ethnic groups and merge to form the Yugur nationality; the other moved to Pami nationality. West of Er, later distributed in Central Asia to the present Kashgar area, the Karahan Dynasty was established with the Geluo and Sammo tribes. The Uighurs successively merged the Han people in Turpan Basin, Yanqi people in Tarim Basin, Guizi people, Yutan people, Shule people and so on, forming the main body of modern Uighur. In Yuan Dynasty, Uygur ancestors were also called Wuwuer in Chinese. During the Yuan and Ming Dynasties, the ethnic groups in Xinjiang further merged, and the Mongolians, especially in the Khanate of Chahetai, basically merged with the Uighurs, which provided fresh blood for the Uighurs. In 1934, Xinjiang issued a government decree to unify the use of Uygur as a standard appellation in Chinese, meaning to safeguard your unity with me, which for the first time accurately expressed the meaning of Uygur's name. Historically, the Uygur ancestors were enslaved by the Turks, and the relationship between them was enslaved and enslaved. Uygur ancestors were ruled by Turks in the early period of Huihe. With the support of the army of Tang Dynasty, they began to fight against the Eastern Turkic Khanate, and successively conquered the Western Turkic Khanate and then the Turkic Khanate. After the extinction of the Western Turkic Khanate, some tribes using the Turkic language migrated westward. One of them moved westward to Asia Minor for a long time and integrated into the local tribes. Uyghurs are not descendants of Turks. Since modern times, some "pan-Turkic" elements have taken the migration of some tribes using Turkic language to the West as an excuse to integrate into the local ethnic groups, and described all ethnic groups using Turkic language as Turkic people, which is of ulterior motives. Language nationality and nationality are two different concepts with essential differences. Uygur, Kazakh, Kirgiz, Uzbek, Tatar, Yugu, Sala and other ethnic groups use Turkic language in China. They all have their own historical and cultural characteristics, and are by no means part of the so-called "Turkic". 5. The cultures of all ethnic groups in Xinjiang are an integral part of Chinese culture. The Chinese nation has a history of over 5000 years of civilization development, and all ethnic groups have jointly created a long history of China and a splendid Chinese culture. The prosperity of the Qin and Han Dynasties, the prosperity of the Tang Dynasty and the prosperity of the Kang and Qian Dynasties are the brilliant achievements of all ethnic groups. Multi-ethnic and multi-cultural is a major feature of China and an important driving force for national development. Since ancient times, due to geographical differences and unbalanced regional development, Chinese culture has shown a rich pluralistic state, with North-South, East-West differences. During the Spring and Autumn Period and the Warring States Period, regional cultures with different characteristics have been formed in general. After the Qin and Han Dynasties, through migration, aggregation, war, amity, mutual market and so on, the cultures of all nationalities continued to exchange and blend, and eventually formed a magnificent Chinese culture. As early as 2000 years ago, Xinjiang was the gateway of Chinese civilization opening to the West and the important place for the communication and dissemination of eastern and Western civilizations, where multi-cultures converged and coexisted. The long-term exchange and blending of Central Plains culture and Western Regions culture not only promoted the development of the cultures of all ethnic groups in Xinjiang, but also promoted the development of the pluralistic and integrated Chinese culture. All ethnic cultures in Xinjiang have been marked with Chinese culture from the very beginning. Chinese culture has always been the emotional support, spiritual home and spiritual home of all ethnic groups in Xinjiang, as well as the source of power for the cultural development of all ethnic groups in Xinjiang. Economic and cultural exchanges between the Central Plains and the Western Regions began in the pre-Qin period. By the Han Dynasty, Chinese had become one of the common languages in the official documents of the Western Regions. Pipa, Qiang Di and other musical instruments were introduced into the Central Plains from the Western Regions or through the Western Regions. Agricultural production technology, etiquette system, Chinese books, music and dance in the Central Plains were widely disseminated in the Western Regions. Gaochang Uighurs used the Tang Dynasty almanac, which lasted until the second half of the 10th century. The Tang Dynasty poet Cen Shen's poem "General Hua Men is good at Hu Song and King Ye Hebo can speak Chinese" is a portrayal of the prosperity of the people's Chinese language and culture in Xinjiang at that time. In the Song Dynasty, the Buddhist art in the southern foot of Tianshan Mountain was still flourishing, and there are still a lot of relics. During the Western Liao Dynasty, the Qidans conquered the Karahan Dynasty, controlled Xinjiang and Central Asia, and the rules and rituals mostly followed the old system of the Central Plains. In the Yuan Dynasty, a large number of minorities such as Wuer migrated to the mainland to live and learn to use Chinese. Some of them took the imperial examinations and were recruited as officials at all levels. A number of politicians, writers, artists, historians, agronomists and translators emerged, which effectively promoted the development of the cultures of all ethnic groups in Xinjiang. During the Ming and Qing Dynasties, influenced by Islamic culture, the cultures of all ethnic groups in Xinjiang hovered and developed in the process of absorbing and conflicting foreign cultures. Since modern times, under the influence of the 1911 Revolution, the October Revolution of Russia, the May 4th Movement and the struggle of the New Democratic Revolution, the cultures of all ethnic groups in Xinjiang have transformed to modern times, and the national identity and Chinese cultural identity of all ethnic groups have reached a new height. After the founding of New China, all ethnic cultures in Xinjiang entered an unprecedented period of great prosperity and development. History has proved that the period of multilingual use and frequent exchanges in Xinjiang is also a period of cultural prosperity and social progress of all ethnic groups. Learning to use the national common language is an important historical experience for the prosperity and development of the cultures of all ethnic groups in Xinjiang. The cultures of all ethnic groups in Xinjiang have always taken root in the fertile soil of Chinese civilization and are an integral part of Chinese culture. As early as before the introduction of Islamic culture into Xinjiang, the cultures of all ethnic groups in Xinjiang, including Uygur culture, had flourished in the fertile soil of Chinese civilization. Islamic culture, which originated from the Arab civilization system in the 7th century, did not affect the cultures of all ethnic groups in Xinjiang until the end of the 9th century and the beginning of the 10th century, with the introduction of Islam into the Western Regions. The influence of religion on culture is not only through voluntary acceptance, but also through cultural conflicts and even religious wars. In Xinjiang, Islam entered through the latter way to a large extent, which led to the serious destruction of Xinjiang's national culture and art created by Buddhism in its popular period. With the introduction of Islamic culture into Xinjiang, the cultures of all ethnic groups in Xinjiang have resisted, absorbed and reformed selectively. They have neither changed the characteristics and trends of Chinese civilization nor changed the objective facts that are part of Chinese culture. The heroic epic Manas, which originated from the 9th to 10th centuries, has become a famous literary masterpiece both at home and abroad after being sung and processed by Kirgiz singers from generation to generation. Around the 15th century, the Mongolian Weilat heroic epic Jianger gradually formed in Xinjiang. Along with Manas and the biography of King Gesar, it is known as the three most famous epics of Chinese minorities. Uygur literary masterpieces, such as "Happy Wisdom", "Introduction to Truth", "Turkic Dictionary" and "Twelve Mukams", have become treasures of Chinese culture. All ethnic groups in Xinjiang have contributed to the formation and development of Chinese culture. Chinese cultural identity is the basis for the prosperity and development of Xinjiang's national cultures. Historically, during the period of effective governance and social stability by the Central Dynasty, the exchanges and blends between the cultures of all ethnic groups in Xinjiang and the Central Plains were smooth, and the economic and cultural prosperity was flourishing; whereas the cultures of all ethnic groups in Xinjiang upheld the Chinese culture of benevolence, people-oriented, integrity, dialectics, harmony and common ground. If we want to absorb and integrate multiculturalism, the more obvious the characteristics of multiculturalism are, the more advanced the cultures of all ethnic groups in Xinjiang will be. In order to flourish and develop the cultures of all ethnic groups in Xinjiang, we must keep pace with the times, establish the concept of openness and tolerance, adhere to the integration of cultural exchanges with all ethnic groups in China, learn from each other in multi-ethnic cultural exchanges in the world and build a common spiritual home for all ethnic groups. 6. Xinjiang has always been a region where many religions coexist. Since ancient times, China has been a multi-religion country. In addition to several major religions with strong organizational and institutional nature, there are still a large number of folk beliefs. Apart from Taoism and folk beliefs, which were born and bred in China, other religions were introduced from abroad. Xinjiang has always coexisted with many religious beliefs. The coexistence of one religion or two religions and multi-religions is the historical feature of Xinjiang's religious pattern, and the blending coexistence is the mainstream of Xinjiang's religious relations. The formation and evolution of the coexistence pattern of various religions in Xinjiang has undergone a long historical process. Primitive religion prevailed in Xinjiang as early as the 4th century BC. About the first century BC, Buddhism was introduced into Xinjiang. From the 4th century to the 10th century, Buddhism entered its heyday. During the same period, Zoroastrianism was prevalent throughout Xinjiang. By the end of the 16th century and the beginning of the 17th century, Tibetan Buddhism gradually flourished in northern Xinjiang. Taoism was introduced into Xinjiang around the 5th century, mainly prevailing in Turpan, Hami and other places. It spread to most parts of Xinjiang in the Qing Dynasty and was once revived. Manichaeism and Jingjiao were introduced into Xinjiang in the 6th century. From the 10th to 14th centuries, Jing religion flourished with the beliefs of the Uighurs and other nationalities. At the end of the 9th century and the beginning of the 10th century, the Karahan Dynasty accepted Islam and launched more than 40 years of religious war against the Buddhist kingdom of Yutan in the middle of the 10th century. At the beginning of the 11th century, it conquered Yutan and imposed Islam, thus ending the history of Buddhism in this area for more than a thousand years. With the continuous spread of Islam, Zoroastrianism, Manichaeism, Jing religion and other religions are declining. In the mid-14th century, the rulers of the Eastern Chahetai Khanate gradually promoted Islam to the northern margin of the Tarim Basin, Turpan Basin and Hami by means of war and other coercive means. By the beginning of the 16th century, Xinjiang had formed a pattern of coexistence of Islam as the main religion and many religions, which has continued to this day. The original beliefs of local residents such as Zoroastrianism, Manichaeism and Jing religion have gradually disappeared, while Buddhism and Taoism still exist. In the early 17th century, the Weilat Mongols accepted Tibetan Buddhism. Since the 18th century, Christianity, Catholicism and Orthodox Church have been introduced into Xinjiang. Xinjiang has Islam, Buddhism, Taoism, Christianity, Catholicism, Orthodox and other religions. There are 248,800 mosques, churches, monasteries, Taoist temples and other places of religious activities, and 29,300 religious clergymen. Among them, 24,400 mosques, 59 Buddhist monasteries, 1 Taoist temple view, 227 Christian churches (gathering points), 26 Catholic churches (gathering points), and 3 Orthodox churches (gathering points). Like most countries in the world, China adheres to the principle of separation of religion from politics. No religion shall interfere in politics, government affairs, administration, justice, education, marriage, family planning, etc. No religion shall be used to interfere with normal social order, work order and life order, nor shall religion be used to oppose the Communist Party of China and the socialist system, to undermine national unity and the state. Unified. Xinjiang fully implements the constitutional principle of the freedom of religious belief of the state, respecting both the freedom to believe in religion and the freedom not to believe in religion. It is absolutely not allowed to create disputes between believers and non-believers, between believers of this religion and those of that religion, between believers of this religion and those of that sect. Xinjiang has always maintained that all religions are equal, that all religions are treated equally, that one religion is not biased, that one religion is not discriminated against, and that no religion can enjoy a special status beyond other religions. Xinjiang has always insisted that all people are equal before the law. Religious and non-religious people enjoy the same rights and perform the same duties. Whoever violates the law, no matter who, what nationality or religion they believe in, they must be dealt with according to law. It is the trend and law of religion's existence and development to adapt to the society in which it lives. The history of the development of religion in China proves that only by adhering to the direction of Sinicization can religion better adapt to Chinese society. The 70-year history of the founding of New China also proves that religion can develop healthily only if it is compatible with the socialist society. We must adhere to the principle of independence and self-management and prevent all "de-Sinicization" tendencies. We must vigorously cultivate and advocate a civilized lifestyle of secularization and modernization, and abandon ignorant and backward stereotypes and bad habits. We must carry forward the historical tradition of Sinicization of religion, use socialist core values to guide and infiltrate Chinese religions with Chinese culture, strive to integrate religious doctrines with Chinese culture, and actively guide all religions, including Islam, to take the road of sinicization. 7. Islam is not the only religion that Uygurs believe in by nature. Uygur ancestors believed in primitive religion and Shamanism at first, and then successively believed in Zoroastrianism, Buddhism, Manichaeism, Jing religion and Islam. During the Tang and Song Dynasties, Buddhism was widely believed in Gaochang Uighur Kingdom and Yutan Kingdom, ranging from Princes and nobles to the people at the bottom. In the Yuan Dynasty, a large number of Uighurs converted to Jingjie religion. To this day, there are still some Uygur people who believe in other religions, and many people do not believe in religion. The introduction of Islam into Xinjiang is related to the rise of the Arab Empire and the expansion of Islam from west to east. Uygurs believed in Islam, not because of the people's initiative to convert and transform, but because of the religious war and the compulsory implementation of the ruling class. Although such coercion does not affect today's respect for Uygur people's right to believe in Islam, it is a historical fact. Islam is neither the religion of Uygur people, nor the only religion. In the process of accepting Islam, the ancestors of Uygur and Kazakh nationalities in Xinjiang not only retained their original beliefs and cultural traditions, but also absorbed the cultures of other nationalities in Xinjiang and the mainland. Some original religious concepts, rituals, customs and habits survived through evolution and influenced each other. Xinjiang Islam has gradually formed with distinct regional and national characteristics. For example, Islam originally opposed the worship of anyone or anything other than Allah, but Uygur and other nationalities still worship Mazar, which is the most typical manifestation of the localization of Islam. The custom of standing tall poles, hanging banners and banners and hanging sheep's skins in Ma Zha is a relic of Shamanism, Buddhism and other multi-religions. For example, Yining Baitula Mosque and Urumqi Shaanxi Monastery, which were built in the reign of Qianlong, adopted the traditional beam-column structure in the mainland. All these are the concrete manifestations of the Sinicization of Islam. It is noteworthy that since the late 1970s and early 1980s, especially after the end of the Cold War, religious extremism has been growing and spreading in Xinjiang, which has resulted in frequent outbreaks of terrorist incidents and caused great harm to the social stability and the safety of people's lives and property in Xinjiang. Religious extremism, dressed in religious clothing and under the banner of religion, advocates "theocracy politics", "religion supremacy", "heresy" and "jihad" to incite violence and terror and create ethnic antagonism. Religious extremism runs counter to the doctrines of patriotism, peace, solidarity, mediocrity, tolerance and good deeds advocated by religions such as Islam. Its essence is anti-humanity, anti-society, anti-civilization and anti-religion. Religious extremism is a betrayal of religion. We must not associate religious extremism with religious issues. We must not use religious issues to speak for religious extremism. We must not shirk the responsibility of eliminating religious extremism on the pretext of involving religious issues. Drawing lessons from international experience and combining with the reality of the region, Xinjiang has taken resolute measures to carry out anti-terrorism and anti-extremism struggles in accordance with the law, dealing a heavy blow to the arrogance of violent terrorist forces, effectively curbing the breeding and spread of religious extremism, meeting the eager expectations of the people of all ethnic groups in Xinjiang for security, guaranteeing basic human rights and safeguarding them. Social harmony and stability. Xinjiang's struggle against terrorism and extremism is the struggle of human justice and civilization against evil and barbarism, which should be supported, respected and understood. Countries, organizations or individuals in the world follow the "double standard" of anti-terrorism and human rights. They blame and talk nonsense on this, which is totally contrary to human justice and basic conscience. This is something that all people who like justice and progress can never agree to. The issue of history is a major issue of principle. Using the standpoints, viewpoints and methods of historical materialism and dialectical materialism, we should correctly understand the problems of the state, history, nationality, culture and religion, and answer some historical questions of Xinjiang scientifically, which are related to the cohesion and centripetal force of the Chinese nation, the unity of China and the long-term stability of the state, and the security and stability of the region. Development. At present, Xinjiang has sustained economic development, social harmony and stability, continuous improvement of people's livelihood, unprecedented cultural prosperity, religious harmony and harmony. People of all ethnic groups are closely united like pomegranate seeds, and Xinjiang is in the best period of prosperity and development in history. Overseas hostile forces and the "three forces" are united to fabricate history, distort facts and move against the trend of history. The result will be rejected by history and the people. Xinjiang belongs to the people of all ethnic groups in Xinjiang and to the whole Chinese nation. It is the common responsibility and pursuit of all the Chinese people, including the people of all ethnic groups in Xinjiang, to adhere to the position of Chinese culture, inherit the gene of Chinese culture and build a common spiritual home for all ethnic groups. At present, under the strong leadership of the Party Central Committee with Comrade Xi Jinping as its core and with the care and support of the people of the whole country, the people of all ethnic groups in Xinjiang are making unremitting efforts to realize the goal of "two hundred years" and the Chinese dream of the great rejuvenation of the Chinese nation. The future of Xinjiang will be better and the future of Xinjiang will certainly be better.