1 2 Dorothy Ko (1994). Teachers of the inner chambers: women and culture in seventeenth-century China (illustrated, annotated ed.). Stanford University Press. p. 21. ISBN0-8047-2359-1. สืบค้นเมื่อ 23 September 2011. With the exclusion of Yangzhou came the denigration of its dialect, a variant of Jianghuai "Mandarin" (guanhua). The various Wu dialects from the Lake Tai area became the spoken language of choice, to the point of replacing guanhua...
↑ Frederic E. Wakeman (1977). The fall of imperial China (illustrated, reprint ed.). Simon and Schuster. p. 87. ISBN0-02-933680-5. สืบค้นเมื่อ 11 October 2011. The gentry of Kiangnan in the lower Yangtze harbored anti-barbarian sentiments and were reluctant to implement necessary tax reforms
↑ Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Psychology Press. p. 23. ISBN0-7007-1026-4. สืบค้นเมื่อ 17 July 2011. There were also many Muslim settlements in the Jiangnan region, the area immediately south of the Yangzi river which was to become so important for the spectacular economic growth that China experienced during the Ming dynasty. Many of the Muslims who went to Yunnan with Mu Ying at the beginning of the Ming dynasty were drawn from the Jiangnan communities which, during the Yuan, included units of the Tammachi army and Muslim farming families.
↑ Jonathan Neaman Lipman (1997). Familiar strangers: a history of Muslims in Northwest China (illustrated ed.). University of Washington Press. p. 188. ISBN0-295-97644-6. สืบค้นเมื่อ 17 July 2011. A millennium later Mu Ying, one of Zhu Yuanzhang's close associates, brought an army to subdue the "eighteen lineages of the Tufan" in 1379. Many of his Muslim soldiers stayed at Taozhou, building the town's first mosque and setting up in trade between the nomads and the sedentary population of the Tao valley, Hezhou, and points north and east."
↑ Toni Huber (2002). "EIGHT". ใน Toni Huber (ed.). Amdo Tibetans in transition: society and culture in the post-Mao era : PIATS 2000 : Tibetan studies : proceedings of the Ninth Seminar of the International Association for Tibetan Studies, Leiden 2000. Volume 9 of PIATS 2000: Tibetan Studies ; Proceedings of the Ninth Seminar of the International Association for Tibetan Studies. BRILL. p. 200. ISBN90-04-12596-5. สืบค้นเมื่อ 17 July 2011. The Xunhua zhi, written during the reign of Qing emperor Qianlong (r. 1736-96), also describes Chinese settlement occurring in the region at the turn of the fifteenth century, and it was during this migration that Seng ge gshong was given the name Wutun, after the place of origin of the immigrant Chinese who came predominantly from Wu in the lower Yangtze delta. (Brill's Tibetan studies library ; 2/5Volume 9 of Proceedings of the ... seminar of the International Association for Tibetan Studies, International Association for Tibetan StudiesVolume 5 of PIATS 2000: Tibetan Studies ; Proceedings of the Ninth Seminar of the International Association for Tibetan Studies, Leiden 2000)
↑ Harris M. Berger, Michael Thomas Carroll (2003). Harris M. Berger, Michael Thomas Carroll (ed.). Global pop, local language. Univ. Press of Mississippi. p. 182. ISBN1-57806-536-4. สืบค้นเมื่อ 17 July 2011. Chen Ming follows a similar argument in relation to hua'er songs in the Taomin ( Taozhou) dialect area, saying that when the Jiangsu immigrants came to this region in the Ming dynasty, they combined the performance styles of their native folksongs with song competitions popular among the Tibetans already living in the area. Together they "gradually created the new song form hua'er"
