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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



a people in the People’s Republic of China. Most of the Hui speak northern dialects of the Chinese language. The people consists of two groups of different origins: the northern (the Chinese Dungans) and the southern. They live in the Ningsia Hui and Sinkiang-Uighur autonomous regions, in the Chinese provinces of Kansu, Tsinghai, Shensi, and Honan, and in various large cities.

The Hui, who number approximately 5 million (1975, estimate), are Sunni Muslims. They engage primarily in farming, livestock and poultry raising, and the transshipment of freight. In urban areas the Hui are active in trading and handicrafts.


Narody Vostochnoi Azii. Moscow-Leningrad, 1965.
The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
And so Hwei Wi Hua, Ms Ying and others have faced the double blow of losing loved ones and the humiliation of not being allowed to bid farewell to them in a manner of their own choosing.
Hwei Wi Hua had to break the news to his grandson, Wei; Floral memorial tribute in Morecambe; A father's last picture of victims Xu Yu Hua and Liu Qin Ying taken in Blackpool before the cockling disaster
In disagreement with this perspective, Chao Hwei staged a very public protest wherein she began what was to be a six-day fast and meditation.
That in her acceptance speech, Chao Hwei would highlight her attempts to create a Buddhist holiday is somewhat puzzling.
In contrast, Chao Hwei came to the conclusion that simply ignoring these rules was not enough.
These three incidents offer a taste of the types of activities and causes that Chao Hwei takes on in the name of renjian fojiao.
Kuan Ch'ien neither promotes charitable giving as the premier method of self-cultivation as Cheng Yen has nor engage in political protests like Chao Hwei. Rather, Kuan Ch'ien is a mild-mannered nun who is admired for her gift of clear exposition and depth of knowledge about Buddhist art.
In comparison, Chao Hwei looks like an earnest promoter of Buddhist ethics and female equality, not a radical troublemaker.
Cheng Yen, Chao Hwei, and Kuan Ch'ien all found inspiration in the teachings of Yinshun, yet each chose to contribute to renjian fojiao in rather different ways.
Chao Hwei does not command either the resources or following of Cheng Yen, yet through her publications and political activism she has managed to call attention to numerous injustices both within the monastic community and without.
In the case of Zhaohui, she has indicated a preference for the continued use of Chao Hwei. Irrespective of the romanization, the Chinese characters remain the same.
Chao Hwei, 2006, Introduction to Tracing the History of Cultivating the Bodhisattva Path (ren pusa xing de lishi zulu).