On the cliffs of Kufugou

Animals were closely related to the work and life of primitive people in the Western Regions, so they are the major images in the cliff paintings there. These paintings represent the ancient nomadic people’s reverence to, worship of and reliance on animals as well as their hatred and condemnation of those animals as they threaten human survival. Among all cliff paintings about animals, sheep and goats are the most frequent subject. Such animals were indispensable for the ancient people in the Western Regions. On the cliffs of Kufugou, Baytik Mountains in the border of China and Mongolia are a great number of paintings on sheep, goats and other related animals, such as ordinary goats, argali, small barhal and antelopes, each with its unique and vivid image, giving expression to the nomadic people’s fondness of sheep and goats. Horses are also one of the major subjects in animal cliff paintings. Horses had a very big role to play in ancient society as they were essential for transport, hunting and fighting wars, and their meat could also be food for humans, therefore, they were the second life to the ancient people in the Western Regions. On a rock at Kangjiashimenzi in Hutubi carved nine galloping horses, which testify to the profound affection of nomadic people towards horses.

There are an extraordinarily big number of cliff paintings with the sun and the moon as the subject in Xinjiang. Peoples in the Western Regions, from the Saks to the Huns, Usun, Cheshi, Rouran and Turks, all featured with solar worship in their primitive faiths. A prominent characteristic of the sun-and-moon cliff paintings in Xinjiang is the supreme status of the sun. For instance, the cliff paintings at Xingdi, Kuluke Mountains have a god of sun carved on the top, with its head covered by hair-like things, making this image both personified and god-like. It stands high above anything else, representing it is god of all.

There are hunting scenes in the cliff paintings, which suggest the mode of living and working of the ancient people in the Western Regions and provide us clues for ascertaining Guerreros de xian,museo nacional the times of the paintings. For example, the cliff paintings in Wensu County depicting hunting with stone balls as weapons tell us they are products of late Neolithic Age, those at Hongshiyue Township, Nilka County

with bows and arrows similar to modern ones as hunting tools should be of the Iron Age. From the cliff paintings we find that the ancient people in the Western Regions sometimes hunted separately, sometimes in duo or in collective chasing. The one on Chasing Wild Bulls in the Xingdi Gorges is among the best cliff paintings on primitive hunting scenes.

Management Methods of Xinjiang Uygur

The second, third, fourth, fifth and sixth such conferences were held in 1987, 1995, 2000, 2008 and 2010 respectively. Similar work of commending ethnic unity has also been carried out in various regions, prefectures and cities in Xinjiang, agencies of the autonomous region, and divisions of Xinjiang Military Command and Xinjiang Production and Construction Corps. In the 1997 Management Methods of Xinjiang Uygur Autonomous Region for the Campaign of Model Entities and Individuals in Promoting Ethnic Unity and Progress, it is provided that such commending activities are to be institutionalized and conducted regularly. The large-scale bottom-up competition and commending activities have set up good examples of promoting ethnic unity for the whole society, and taken stock of experiences in this regard and publicized the CPC ethnic policies, thus bringing about strong public opinions and good social conducts favorable for ethnic unity. The campaign of commending good examples in promoting ethnic unity is a major invention in the ethnic work in Xinjiang and has gradually spread to the rest of the country. Up to now, Xinjiang has more than 60 “ethnic unity” model counties (cities). In the whole region, 984 model entities and 1,778 model individuals have been commended by the autonomous region for their high performance in promoting ethnic unity and progress, and 190 model entities and 270 model individuals commended by the State Council. Among those good examples are the “Doctor Nice” Wu Dengyun, who has been in the medical service for decades and donated blood over 30 times for minority patients free of charge; and the “Dear Mum on the Pamirs”, Halidan, a Uygur woman in Artux City, who endured all kinds of hardships to provide for 6 adopted children from different ethnic groups (including Uygur, Hui and Han). These figures have become the role models for people of all ethnic groups.

At the 1982 conference on commending Viajes a hubei, ciudad wuhan ethnic unity, the praised entities and individuals raised an initiative to people of all ethnic groups in Xinjiang, that is, to define every May as the Month for Ethnic Unity Education, which won vigorous support from the CPC committees and governments at various levels and personages from all social quarters. Xinjiang’s first “Month for Ethnic Unity Education” campaign took place in May 1983. By 2013, such campaign had been going on for 30 years and become an institutionalized movement directly led by the government. During the Month for Ethnic Unity Education, the whole society goes all out to publicize ethnic unity and carries out various activities promoting unity and mutual assistance. At the same time, regular educational work has never slackened. Since 1983, universal and consistent efforts have been made to improve people’s awareness of ethnic unity from kindergarten, primary and secondary schools to universities.


Bilga Kul Qadir Khan

(1)     Karakhanid Dynasty

The Uighur nobles living in the western part of the Junggar Basin and west of the Congling Mountains built another regime—Karakhanid Dynasty. The founder could be either the offspring or subordinate of Pang Tegin. At what point after 866 AD (the 7th year of Xiantong reign) was the Karakhanid Dynasty set up? The Muslim historical records in Central Asia told us that there was a“Bilga Kul Qadir Khan”,who was believed to be the founder of the Karakhanid Dynasty面.After his death, his two sons succeeded, his first son ruling Balasaghun and his second son Talas. That was towards the end of the 9th century. In 893 AD (the 2nd year of Jingfu reign), Talas was captured by the Samanid Dynasty (874-999 AD), so the second son moved the capital to Kashi. Such facts proved that this was a regime independent of Gaochang Uighur. Based on the above evidence, it should be reasonable to assume that Karakhanid Dynasty was founded at some point between 866 AD (the 7th year of Xiantong reign) and the end of the 9th century. The territory of this khanate included the land farming area between the Amu and Syr Rivers in today’s Central Asia and the animal husbandry area north of the Syr River to the Balkhash Lake. It bordered on Gaochang Uighur at Jinghe—Xinyuan in the Junggar Basin, and Gaochang Uighur and Yutian State at Wushi and Yengisar respectively in the Tarim Basin. The Karakhanid Dynasty had two capitals, one in Balasaghun (today’s Tokmak) and Kashgar. Though the Karakhanid Dynasty was ruled mainly by Uighur nobles and their descendants, the Uighurs obviously accounted for only a very small proportion in the entire population of the khanate. They gradually mixed with other local tribes or ethnic groups and felt lightly about their Uighur identity. By mid-10th century when the Karakhanid Dynasty was converted to Islam, it seemed that the rulers no longer called themselves Uighur, but rather Teli (or Turki) people. Instead, they called those of the same ethnic origin with themselves in today’s Xinjiang, who did not believe in Islam, “Uighur” and held a hostile attitude towards the latter. However, they did not forget their history of coming from the east, so they still insisted that their khanate was Chinese^U.

  1. Integration with Local Inhabitants

After the 13th century, the two regimes set up el palacio en pekin  by westbound Uighur both failed, yet most of those Uighur people settled down in the Tarim Basin and integrated with local inhabitants.

Before the Uighurs massively entered the Tarim Basin, the composition of local inhabitants was complicated. Yet they could be divided into two broad categories, the Hu people with European origin, and the Qiang and Han people with the Mongoloid origin. Except Turpan and Hami, most places were dominated by the Hu people with European origin. Most of the languages they used were of the Indo-European language family. They lived on farming and gardening and were good at trade. Some eminent monks who had been there, such as Fahien in the Eastern Jin Dynasty and Huen Tsang in the Tang Dynasty left vivid descriptions about the appearances, written and spoken languages and economic life of local people. Related historical records abound. All in all, ethnically the local inhabitants were very different from the Uighurs coming from the steppe.


The Xibe people formerly lived in China’s northeast

(1)     Kazakh Language

Kazakh language belongs to the western Hun branch of the Turkic subgroup of the Altaic family. The ancestors of the Kazakh used pictographic and ideographic languages first, and then Turkic and Uighur/Huihu tongue for a long time before switching to Kepqak language based on Chagatai alphabet. At the end of the 15th century and the beginning of the 16th century, the Kazakh people formed their own ethnic group and started to use the Kazakh script based on Arabic alphabet as a way to record their spoken language. In 1912, a scholar of Kazakhstan Ahmed Baitolson (pronunciation) proposed a new scheme for the Kazakh script based on Arabic alphabet, which was accepted and used for nearly four decades after certain improvements by the Kazakh people in Xinjiang. Several reforms took place aferwards, including one new script based on Slavic alphabet and another one based on Roman alphabet. In 1982, the People’s Government of Xinjiang Autonomous Region decided to restore the old script and keep the new one as phonetic symbols only.

(2)     Xibe Language

The Xibe people formerly lived in China’s northeast and some of them moved westward as garrison troops in Ili of Xinjiang during the Qianlong reign of Qing Dynasty, whose descendants thus settled down there. The ancient Xibe people spoke Xianbei tongue first and used Jurchen language later. While under the administration of Kerqin Mongols, most of Xibe people began to learn Mongolian, both orally and in writing. At the end of the 17th century, the Xibe people were incorporated into the Manchu Eight-Banner Institution. While keeping their own spoken language, they started to learn the oral and written language of Manchu in a large scale. In 1764(the 29th year of Qianlong reign), the Xibe people who were moving west to Ili took Manchu language and their own spoken language to Xinjiang. In the following 200-plus years, their language underwent new developments, as the vocabulary expanded and the phonetic and grammar system changed and acquired new features. In the light of these new changes, some Xibe language workers improved the language on the basis of Manchu script (such as taking out the 6th vowel letter and 13 syllables based on it, and adding 3 new forms Tibet, mesetas y rios turismo of syllable spelling, etc.) and invented the Xibe script. They also published Grammar of Xibe Language and created and standardized a big number of new terms and expressions.

  1. Sacred Languages of Religions

The five major religions of the world, Buddhism, Christianity, Manicheism, Juddaism and Islam, one by one, all found their way into China at a certain point in history. Together with the entry of these religions came their respective sacred languages, Sanskrit, Syriac, Pahlavi, Hebrew, Arabic and their corresponding scripts. With the only exception of Hebrew, all of these languages left their mark in Xinjiang.

Anzang from Gaochang Uighur Khanate

During the reign of Gaochang Uighur Khanate, the ruling class first believed in Manicheism, but Buddhism gradually gained ground. In 965 (the 3rd year of Qiande reign), Gaochang Uighur Khan sent a monk, Fayuan, to the Northern Song Dynasty to present Buddha’s tooth. In 982, during his stay in Gaochang Uighur Khanate, Wang Yande, the envoy of Song government found that there were “over 50 Buddhist temples, all with tablets granted by the Tang government” in that country. Among the existing discoveries of Uighur/Huihu-script documents, Buddhist scriptures take the biggest share, followed by Manichean ones, and then some Nestorianist ones, which shows the status of the three major religions then. There were three periods generating Uighur/ Huihu-script Buddhist Sutras, each with its own source. The earliest Uighur/Huihu-script Sutras were mainly translated from Brahmiscript Qiuci-Yanqi-language scriptures, and now at least 80 such pieces have been discovered. From the 11th to 13th century, almost all Buddhist Sutras were translated from Chinese, and now 81 such works covering 41 categories have been found. Uighur was affected by Han Buddhism to the greatest extent. During the Mongol Yuan Dynasty, since Tibetan Buddhism was defined as the official state religion of the Mongols, it gained considerable development in the Western Regions and became a significant source for Uighur Buddhism. At least 16 Buddhist Sutras were translated from Tibetan to Uighur/Huihu language^7*. In that period, the Western Regions produced many talented people who were well-versed in Tibetan Buddhism, and Uygur monks played an important role in the religious activities of the Yuan court. Anzang from Gaochang Uighur Khanate used to present an important Tibetan Buddhist Sutra, Treasures, to Shizu Emperor (Kublai Khan) of Yuan Dynasty and served as member of the Imperial Academy. Chatsari was instructed by the emperor to translate scriptures and was appointed director of Sutra translation. The Yuan government

not only granted Mongolian and Uygur/Huihu-script Buddhist Sutras to the Uygurs but also provided turnover expenditures to temples Abaco chino in Gaochang and other places.

From the 10th to the first half of the 16th century, Islam gradually took all the ground of Buddhism in Southern Xinjiang through the “Jihad” and peaceful spread and dealt a fatal blow to Buddhism there.

unified all hunting tribes

The western Dingling group concentrated in the Kuznez Depression at the upper reach of the Ob River, the Minocinsk Basin at upper Yenisei River and the Altay Mountains area. The eastern tribes were active around the Baikal Lake and the Big River areas to the south.

In the 4th century BC, the Huns from the Great Bend of the Yellow River and the Yin Mountains south of the desert prospered,“unified all hunting tribes”圆 on the steppe both north and south of the desert such as Rong, Di and Hu, and set up the first united and strong Hun regime on the steppe. After

“subduing the Dingling people in the north”, the Huns put under their control the entire southern Siberia and the steppe north of the desert.

In 85 AD (the 2nd year of Yuanhe reign of Eastern Han Dynasty), the Hun regime in the north was devastated by the alliance of the revolting tribes in servitude such as Dingling and the Eastern Han government. It “could not regain the control and retreated to a distant place”. Following the defeat of the Hun regime, there emerged from the Mongolian steppe the Xianbei regime and then Rouran regime, which took their turns to rule the Dingling people.

After the 3rd century AD, Dingling was referred to as Tolos, Gaoche or Teli in Chinese language history books. The Chapter of Gaoche in Book of Wei recorded, “Gaoche, the descendants of the ancient Red Di, first called themselves Dili, also known as Tolos in the north and Gaoche or Dingling on the Central Plains”. It was also recorded in the Chapter of Uighur, New Book of Tang that “Ouigour…often travelled on high-wheel vehicles and named themselves the division of Gaoche (literally translated as High Vehicle) in the beginning of the Wei Dynasty, also known as Tolos, which was mistaken as Teli”. The Chapter of Gaoche in History of the North mentioned 6 divisions and 12 families within Gaoche. The 6 divisions were Di, Yuanhe, Hulu, Jiepi, Hugu and Yiqijin. Most historians believe the Yuanhe division was the ancestor of the later Ouigour.

In the middle of the 4th century, the Gaoche tribes in the Selenga, Orkhon and Tura river basins already formed a loose group, which was named as “Eastern Gaoche” in some history books. Ouigour was part of the Eastern Gaoche group and its living area was “over a hundred lis west of Luhunhai”調.Luhunhai was at the upper reach of today’s Orkhon River, so over a hundred lis to its west should be the Selenga River basin.

After the 6th century, there rose a Teli division of the Ashina family from the east of the Junggar Basin. After merging with 50,000 tents of Gaoche people from other divisions in the Junggar Basin in 546 AD (the 12th year of Datong reign of Western Wei Dynasty), it got swelled in strength, marched eastward into the area north of the desert, and wiped out Rouran. In 552 AD (the first year of Yuanqin reign of Western Wei Dynasty), it set up the Turki Khanate on the Mongolian steppe Viaje x china. Ranging from the Xing’anling Mountains in the east to the Junggar Basin and the upper Syr River in Central Asia in the west, the Turki Khanate ruled Ouigour and other Teli divisions. Being a slave-owning regime, the Turki Khanate was exceptionally cruel in its rule over all the steppe tribes. According to historical data, the Turks were “tyrannical and brutal both in and out of their houses”*39*, hence widespread resistance from many Teli divisions. In the struggle against the Turki Khanate, the Ouigour division rallied more and more Teli tribes and later got support from the Tang Dynasty, which made it stronger day by day.

the northern part of the Central Plains

The Di people originally lived in Erdos and the surrounding areas in today’s Inner Mogolia. The demographic growth and economic development prompted them to move eastward and southward for more grassland. By the period of Xia and Shang Dynasties, the northern part of the Central Plains was already part of their nomadic destination. They used to be active in today’s Shanxi, Hebei and northern Shaanxi.

The Di people had very close relations with the Huaxia tribes as they lived next to each other. Some pre-Qin documents believed that the Di people and Huaxia tribes shared one ancestor. According to Book of Mountains and Seas, “The grandson of Huangdi was Shijun, who then fathered the Beidi people*33*”. It is impossible to verify the truthfulness of that note, yet there are a lot of archaeological data pointing to the close relations between the Di and Huaxia people both racially and culturally*34*. During the Shang and Zhou Dynasties, there were plenty of records of inter­marriage between the two sides. Later on, most of the Di people who moved onto the Central Plains mixed and integrated with the Huaxia tribes.

One division of the Di people moved northward in the 11th century BC, some of whom lived around the Yin Mountains in Inner Mongolia and later formed part of the Huns; while others (the division called Chidi, or literally, Red Di) travelled further north and crossed the Gobi and reached the great steppe north of the desert and the primitive forests in southern Siberia.

The northbound Di people were mainly distributed between the Baikal Lake and Yenisei River. They mixed quickly with local inhabitants and were referred to as Dingling Medicina Tradicional de China in Chinese historical records. The Dingling people and other primitive tribes lived in the mountain areas of southern Siberia and the northern edge of the Mongolian steppe.

The different natural and geographical conditions between the east and west of southern Siberia made the Dingling people in the west “quite good at farming”. A number of tribes there were engaged in land farming in addition to their mainstream activities or even relied on land farming. As to the east, the Dingling people there lived on hunting, gathering and roaming animal farming. Given their difference, the eastern and western Dingling people gradually evolved into two independent groups, with the eastern group producing the Ouigour division and the Nine Tribes*35*, and the western group generating the Ashina Turk division and the Karluk division*36*.

from the Jianwu reign to Yanguang

In 60 BC (the 2nd year of Shenjue reign), the Rizhu King of the Huns surrendered to the Han Dynasty, and the Hun forces finally pulled out of the Western Regions. In the Huns’ place was the Han Dynasty, which unified the Western Regions. From then on, the Western Regions was officially put under the rule of the central kingdoms.

The Eastern Han Dynasty was founded in 25 AD. Cashing in on the change of regime on the Central Plains, the Huns started to compete with the Eastern Han for the Western Regions. The Eastern Han was weaker than the Western Han Dynasty. According to Book of Later Han, “from the

Jianwu reign to Yanguang reign, traffic to and from the Western Regions was thrice off and thrice on”, which was a succinct summary of the competition for the Western Regions by the two sides. The so- called “on” and “off’ referred to the alternate control of the Western Regions by the Huns and the Central Plains dynasty. When the Western Regions were in the control of the Huns, the traffic was “off’ to the Eastern Han Dynasty, and vice versa. The road to unification of the Western Regions by the Eastern Han was tortuous, yet still, unity remained the major trend in that process.

On the whole, the Western Regions were unified under the Huns after 177 BC, and under the Western Han Dynasty after 60 BC. After 25 AD, that area was under alternate control by the Huns and Eastern Han. From that we can see unification was the dominant theme of that period for the Western Regions. As states there were mostly oasis statelets scattered in different places, the unification of the Western Regions was good for inter-state coordination, hence in the interest of local social and economic development.

The Central Plains were more advanced in terms of social and economic development than the Western Regions. Afer being unified by the central kingdom, the Western Regions enjoyed political stability and faster social and economic progress. For example, during the 10-plus years (91-102 AD) Como tomar el te verde when Banchao was the local official appointed by the Eastern Han government, the Western Regions were stable and economically growing. In 97 AD (the 9th year of Yongyuan reign), in the name of the royal court, Banchao sent Ganying as envoy to Daqin (Roman Empire), who arrived at Tiaozhi (today’s Syria) but failed to cross the sea. However, historical data had it that “Tiaozhi, Anxi and countries 40,000 lis (one li is equal to half kilometer) away over the sea all valued translations and presented gifts”四.From such records we can see that after the unification of the Western Regions, China’s influence reached out to other major civilizations of the world.

Asir Daur ethnic township was established in Tacheng

Russia Nationality They live scattered in the present Ili, Tacheng, Altay and Urumchi, with a population of 11,600. They first migrated from Tsarist Russia in the 1920′s; and before and after Russian Revolution, quite a few migrated and settled in Xinjiang. They were once called “domesticated group”, and their community villages called “domestication village”. After the founding of New China, they were renamed as Russia Nationality. Those living in cities and towns are mostly working in various industries and commerce, transport and service sectors, and those in rural areas mostly working in agriculture, horticulture and breeding. They use Russian language and

writing, which belongs to Slavic Branch of Indo-European languages, most of them believe in the Eastern Orthodoxy, with a small number of them believing in Protestantism(or Christianism) and Catholicism.

Daur Nationality They are distributed in Tacheng Prefecture in north Xinjiang today, with a population of 6,884. After the founding of New China, Asir Daur ethnic township was established in Tacheng. “Daur” is what the people of this ethnic group call themselves, in the historical records of Han language, there are different transliteration terms such as “Dahur”, “Dahuur”,

“Dahuli”,“Daahur”, and the paraphrase in Han language is “pioneer”. They are mostly offspring of the “Soren Camp” garrison army transferred from Soren area in the northeast by the Qing Dynasty in the 1760s, hence they were once called “Soren people”, after the founding of New China, their original name was restored. They are mainly engaged in agricultural production, and some also in animal husbandry. Their language belongs to Mongolian Branch of Altaic Family, they have no writing of their own, and once used Manchu writing, today the Han writing is commonly used. They mainly believe in Shamanism, and a small number of them believe in Northern Buddhism

Tartar Nationality They are distributed in the present Urumchi, Changji, Qitai and Altay, with a population of 4,950. On July 25, 1989, the only Tartar ethnic township in China was established in Daquangou of Qitai County. They originally belonged to Mongolian tribe, and “Dada” and “Tatar” Lhasa reisen were different transliteration terms in history. They were developed starting from the 15th century by the mutual blending of Mongolian on west expedition and the Kipchaks on the Eurasian Plain and the Bulgars in the Volga River basin. The Tartar people in Xinjiang mostly migrated in the 19th century from Kazan of Russia and Semirechye and Zaysan of Central Asia, or came for business purposes. Most of them are engaged in commerce, and a small number of them working in agriculture, animal husbandry and handicrafts. Their language belongs to Turkic Branch of Altaic Family, and the writing was originally the alphabetic writing based on Cyril letters. They generally believe in Islam.

What good would that serve

1949, Tao Zhiyue was surrounded by progressive forces advocating peaceful uprising, whose core members were his chief of staff Tao Jinchu and the garrison commander in Southern Xinjiang Zhao Xiguang. Those insisting on resistance were some reactionaries who accounted for the minority in number, headed by Ye Cheng (commander of Division No. 78), Luo Shuren (commander of Brigade No. 179), and Ma Chengxiang (commander of the Fifth Cavalry Army). In August of that year, Tao Zhiyue publicly suggested taking the initiative to conduct peace negotiations and liberate Xinjiang peacefully. He remarked, “… Otherwise, it will bring only harm and no good to the country, the people and ourselves. If we did not take the initiative and did not seek peaceful liberation, 100,000 officers and soldiers would die for nothing, local law and order would be disrupted, and people would be displaced, leading to ethnic killings. If we stuck to war and forsook peace, we would definitely be bogged down and caught in the middle. What good would that serve?”圆 In the meantime, the Chairman of Xinjiang provincial government, Burhan Shahid was also surrounded by a number of people who stood for peaceful liberation of Xinjiang. One supporter of the pro-peaceful uprising forces in the provincial troops and government was General Zhang Zhizhong, who had already broken away from the Kuomintang and j oined in the revolution in Beiping.


The People’s Liberation Army took Lanzhou on August 26, 1949 and liberated Xining on September 5, thus laying a siege on the Kuomintang forces in Xinjiang. It required a prompt decision as to which way the Kuomintang forces there should choose. Before that, Tao Zhiyue produced, together with Zhao Xiguang, three major points for peaceful uprising after secret discussions in Yanqi of Southern Xinjiang. They included the following: first, to send someone to contact the Liberation Army once the latter approached and hand over the Kuomintang troops; second, after the hand-over, the two of them, Tao Zhiyue and Zhao Xiguang would give up all their previous responsibilities without any condition; third, to request reorganization of the Kuomintang troops free from the supervision of the “National Army” to prevent possible misconception國.After Lanzhou was liberated, Tao Zhiyue, together with the provincial government Chairman Burhan Shahid, Secretary- General Liu Mengchun, Dihua Mayor Qu Wu and the special commissioner of the foreign ministry in Xinjiang Liu Zerong, all representatives standing for peaceful resolution of the Xinjiang question within the provincial government held a special meeting with pro-fight members from the Kuomintang troops in Xinjiang, represented by Ye Cheng, Ma Chengxiang and Luo Shuren, to discuss the future of Xinjiang. At the meeting, the majority expressed willingness to accept the CPC’s conditions for peace unconditionally and achieve peaceful resolution of the Xinjiang question oficina viajes a pekin. After the meeting, Liu Mengchun and others contacted the Soviet consulategeneral in Dihua and requested contacts with the CPC through the Soviet side so as to begin negotiations. The Soviet deputy consulgeneral in Dihua Isheyev (pronunciation) immediately went to Yining and conveyed, on September 2, to Deng Liqun, the CPC liaison officer in Yining, the decision of Xinjiang side to launch an uprising and accept unconditionally the CPC’s proposal for the peaceful resolution of the Xinjiang question. He also advised Deng Liqun to go to Dihua for a face-to-face discussion with the Kuomintang troops and the provincial government of Xinjiang. In order to further ease the situation and create conditions for peaceful resolution of the Xinjiang question, on September 8, the Kuomintang troops took the initiative and withdrew from the defense line at the Manas River in the confrontation with the three regions.