Qingzhen

The third key was the number of demands from different patrons or groups for their own specialized cuisines. Such patrons included the court, rich households, and scholar-gourmands. Buddhists and Muslims also elaborated their own cuisines (sucai 素菜 and qingzhen 清真).

A qingzhen label on food for sale or a qingzhen sign in a restaurant instantly conveyed to customers that they were getting a Hui product, not a Han one. Because qingzhen was so basic to Hui entrepreneurship, the city and provincial governments promoted its use as a marker of Hui “nationality tradition.”

Like many conservative northwest Hui, most Na villagers have become more conscientious about Islamic purity (qing) through attention to dietary restrictions. In order to preserve one’s qing zhen lifestyle, conservative Hui who do visit Han homes accept, at the most, sunflower seeds or fruit when offered by their host. When Han come to their homes, Hui offer them tea from a separate set of cups that the family itself does not use, lest the family qing zhen utensils become contaminated. Hui are also free to offer Han prepared dishes of lamb and beef, but the Han cannot reciprocate.

Since the taboos are strictly enforced, in towns and cities, the Hui people have their own qingzhen restaurants, so they would not have to dine with other non-Muslim people. Therefore, Hui qingzhen food stands unique among the numerous minority nationality food styles, and has produced many qingzhen dishes such as Triple Quick-fry, Steamed Lamb, Lamb Simmered in Yellow Sauce, and Lamb Tendons, which are all famous fares. Names such as Donglaishun, Hongbinlou and Kaorouji are all very famous qingzhen restaurants in China and even on the international scene. It is safe to say that the development of Hui qingzhen food has made great contributions to Chinese diet and culinary arts as a whole.