THE DAOGUANG RESPONSE TO THE ĀFĀQĪ KHOJA JAHĀNGĪR DURING THE 1826–1828 JAHĀNGĪR UPRISING

This study examines Qing state attention to the Muslim challenger Jahāngīr , leader of Xinjiang's 1826–1828 Jahāngīr Uprising. It considers how imperial agents, guided by Emperor Daoguang, defined and processed this contender, as well what this rendering implied for views of "Hui Frontier" Muslims. As will be seen, Jahāngīr was depicted as not just "treacherous" and duplicitous, but also an external "barbarian." This image – crafted from military reports, imperial edicts, confessions, ritual, sentencing, and punishment – served to clarify a narrative with two salient characteristics. First, the khoja was set as the keystone of the conflict, the management of whom signaled a restoration of imperial integrity. Second, he was differentiated from local Turkic Muslims "Hui," who (with ambiguity) were framed as Qing subjects. This rendering mirrored earlier Qing (esp. Jiaqing Reforms) depictions of borderland rebel leaders, suggestive of a solidification of the "idea" of Xinjiang as interior to the empire. 本文欲藉由審視清廷對白山派和卓張格爾於1826 至1828 年間動亂的態度，分析道光皇帝 是如何引導其臣民建立起對這位邊疆「挑戰者」之定義，並加以評估此觀感是否在一定程 度上影射了大清對回疆突厥裔穆斯林的看法。司空見慣的是，官府「論述」(如奏摺、皇帝 上諭、供詞、儀式、審判及懲處等) 時常賦予張格爾狡詐及表裡不一的「野蠻人」形象，此 種負面的描述旨在於勾勒出一個具備兩種突出特質的歷史敘事。和卓在此脈絡中被設定為 衝突的核心，而大清對其所施加的約束及管制則為帝國取回尊嚴之手段，清廷更刻意將和 卓及從屬的突厥裔穆斯林相加區分。此種劃分不但彰顯了清朝(特別是在嘉慶改革期間以 後) 對邊疆反動勢力領導者之觀感，更影射著一種新疆本便為屬於帝國的既有認知。