Relevant bibliographies by topics / Khun Yuam

Academic literature on the topic 'Khun Yuam'

Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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Journal articles on the topic "Khun Yuam"

Sasong, Sanya. "The identity of Tai-Yai ethnic to promote community tourism in Mae Hong Son Province, Thailand." Linguistics and Culture Review 6 (November 25, 2021): 33–42. http://dx.doi.org/10.21744/lingcure.v6ns2.1892.

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This study of the identity of Tai-Yai ethnic to promote community tourism in Mae Hong Son province is a participatory action research that aimed to find a format for building a learning center for Tai-Yai identity and to establish a network of Tai-Yai identity conservation groups that is linked to community tourism in Mae Hong Son Province. This study focused on the way of life and identity of Tai-Yai people in five districts in Mae Hong Son province include Pai, Pang Mapha, Muang, Khun Yuam, and Mae La Noi. The results of the research were as follows: the Tai-Yai communities maintain their way of life, the concept of belief in the supernatural, and Buddhism beliefs, pass on their identity to the younger generation, and transfer their identity to the general public. The Tai-Yai community of Pambok village has the potential to build a learning center for the Tai-Yai identity at the community level by linking with the Tai-Yai Education Center, Mae Hong Son province which is a “FICES” model (Sustainable Education Community Identity of Tai-Yai Faith).

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Chang, Na. "Kublai Khan in the Eyes of Marco Polo." European Review 25, no. 3 (May 23, 2017): 502–17. http://dx.doi.org/10.1017/s1062798717000096.

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This article will shed new light on the already crowded area of Marco Polo research, by examining the perspective of Polo, his direct observation of Kublai Khan and Yuan China, as revealed inThe Travels of Marco Polo.The paper analyses the sources of Polo’s perspective on the people he encountered on his travels in foreign lands. It argues that Polo’s ideas were shaped by his cultural background, personal experience and his own interests. Then it examines how the work presents Kublai Khan himself, as well as the Yuan empire’s monetary system, its waterway trade and its ethnic policy. The result of this investigation shows that Polo was an acute observer; he pointed out occasions of misrule despite his adoration of Kublai Khan.

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Drobyshev, Yuliy I., and Roman Yu Pochekaev. "Reward for the loyalty, retribution for treachery: judicial practice of Chinggis Khan." RUDN Journal of World History 14, no. 2 (April 29, 2022): 103–21. http://dx.doi.org/10.22363/2312-8127-2022-14-2-103-121.

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The article is an analysis of judicial activity of Chinggis Khan towards persons who entered his service under different circumstances. Analysis allows to state that Chinggis Khan not always used the same criteria taking his decision on the reward for loyalty and punishment for treachery. Authors attempt to explain the reasons of taking one or another decision by Chinggis Khan and clarify their correlation with political ideology formed by him during the establishing of the Mongol Empire. Besides, it seems that the analysis of specific cases could help trace the process of forming the system of khans court which foundation was laid by Chinggis Khan just during the period of the unification of Mongol tribes at the initial stage of creating of his empire. The source base for the research includes medieval historical works: Secret history of Mongols, Sheng-wu qin-cheng-lu, Compendium of chronicles by Rashid ad-Din, Yuan shih, Altan Tobchi by Lubsan Danzan and some others. Positions of different scholars on decisions of Chinggis Khan are also taken into account.

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Okada, Hidehiro. "Dayan Khan as a Yuan Emperor : The Political Legitimacy in 15th Century Mongolia." Bulletin de l'Ecole française d'Extrême-Orient 81, no. 1 (1994): 51–58. http://dx.doi.org/10.3406/befeo.1994.2245.

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Blair, Sheila. "Muslim-style Mausolea across Mongol Eurasia: Religious Syncretism, Architectural Mobility and Cultural Transformation." Journal of the Economic and Social History of the Orient 62, no. 2-3 (March 18, 2019): 318–55. http://dx.doi.org/10.1163/15685209-12341481.

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AbstractThe first Mongol khans were buried in hidden graves, but later Mongols adopted the Muslim practice of building aboveground domed tombs. This essay examines three domed mausolea typical of the Muslim lands erected in the early to mid-14th century in different Mongol khanates—that built for the Ilkhan Öljeitü at Sultaniyya, a second for the Chaghadaid Buyan Quli Khan outside Bukhara, and a third anonymous tomb at Guyuan, Hebei, in the Yuan territories of north China—to show how different Mongol patrons interpreted the same form and funerary traditions associated with it.

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Elverskog, Johan. "The Legend of Muna Mountain." Inner Asia 8, no. 1 (2006): 99–122. http://dx.doi.org/10.1163/146481706793646846.

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AbstractThis article explores the development and transformation of the legend of Muna Mountain, which describes Chinggis Khan’s funeral cortège. In particular, it argues that this legend arose among the post-Yuan Mongols in order to sanctify ‘Inner Mongolia’ as the new homeland through the establishment of the cult of Chinggis Khan at the Eight White Tents. Over time, however, both the legend and the cult changed and these developments are further explored in relation not only to the socio-political fragmentation of the sixteenth century but also the introduction of tantric Buddhism.

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Du, Yue. "Marriage and the Law in the Age of Khubilai Khan: Cases from the Yuan dianzhang." Chinese Historical Review 26, no. 1 (January 2, 2019): 80–81. http://dx.doi.org/10.1080/1547402x.2019.1583925.

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Kadyrbaev, Alexander Sh. "Chinese Language and Confucianism as an Instrument of Mongolian Adaptation in China during Yuan Epoch (13th–14th Centuries)." Oriental Courier, no. 1-2 (2021): 106. http://dx.doi.org/10.18254/s268684310015768-2.

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The article is devoted to the topic of the acculturation of the Mongol conquerors in China after the conquest by the first heirs of Genghis Khan and the creation of the Yuan Empire — the Mongol state in China. The history of China in the 13th-14th centuries, when the country was conquered by its neighbors, is a vivid example of the relationship between a nomadic and a centuries-old sedentary ethnos. At that time, the Chinese language and the teachings of Confucius became instruments for the acculturation of the Mongols. Having conquered China, the Mongol rulers were forced to master the Chinese culture to most effectively rule the country. As a result, the Yuan era was marked by intense cultural contacts, which makes it possible to trace the changes in the objective parameters of the Chinese language. However, the Mongolian influence itself played only a complementary role in the long process of interaction of the Chinese language with the languages of the steppe peoples of Central and East Asia.

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Ha, Yiming. "EMOLUMENTS, INSTITUTIONS, AND THE FAILURE OF BUREAUCRATIC REFORM IN THE YUAN DYNASTY." International Journal of Asian Studies 15, no. 2 (July 2018): 153–93. http://dx.doi.org/10.1017/s1479591418000037.

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Beginning in 1260, the Mongol ruler Khubilai Khan embarked on the creation of a Chinese-style bureaucracy to govern his realm more effectively. At the same time, the court began to promulgate a salary code for its officials. Though both processes were led in large part by Chinese scholar-officials, this group continually complained about the shortcomings of the salary code and its negative effects on the bureaucracy. By studying their writings on salaries and official government records, this article will demonstrate that the Chinese literati used their complaints about the salary code to level criticisms against flaws in the administration and to push for bureaucratic reform, and that the Yuan court was genuinely concerned about the salary problem and took measures to alleviate it. Yet the court never actually reformed, and this article will ultimately aim to show how the response to the issue of salaries reflected the Mongols’ desires to cling to the power and privilege that was afforded to them by a bureaucratic structure which preserved much of their traditional steppe institutions and values.

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Uyar, Mustafa. "Buqa Chīngsāng: Protagonist of Qubilai Khan’s Unsuccessful Coup Attempt against the Hülegüid Dynasty." Belleten 81, no. 291 (August 1, 2017): 373–86. http://dx.doi.org/10.37879/belleten.2017.373.

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The study examines the coup attempt orchestrated by Qubilai Khan (1260-94), who desired to re-establish the 'Yeke Mongol Ulus' and to unify the separated Mongol khanates under the authority of the Yuan Empire. The coup was mounted against the Ilkhan Arghun (1284-91), who was the ruler of the Mongols in Iran, who had been showing signs of separation from the central administration since the time of Aḥmad Tegüder (1282-84). The protagonist of the unsuccessful coup was Amīr Buqa, a loyal commander of the Great Khanate. The article investigates the process, historical background and the results of the attempt in the light of the contemporary sources and the modern studies.

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Dissertations / Theses on the topic "Khun Yuam"

Zhai, Yi. "Échanges artistiques entre l'Iran et la Chine (13e-14e siècle) : textiles et céramiques." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3080/document.

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Le présent travail porte sur les échanges artistiques entre l’Iran et la Chine observés sur le textile et la céramique du 13e au 14e siècle. Les discussions dans cette étude s’appuient sur une analyse des caractéristiques de transferts connus : par exemple, existence de transfert technique, relation entre deux véhicules (textile et céramique) des échanges artistiques et propre intention des Mongols. Trois parties composent ce travail, d’après les différents corpus. Les deux premières se consacrent séparément aux corpus de textiles concernant le textile à fil d’or et celui de céramiques. La première partie comporte un catalogue des spécimens textiles et d’analyser les changements artistiques. Dans la deuxième partie, l’examen scientifique permet d’évaluer l’échange technique potentiel. Dans la dernière partie, deux groupes de motifs (motifs représentant l’autorité et motifs de scène de chasse) sont comparés sur les spécimens textiles et céramiques. Le transfert de ces motifs concrets dévoile des relations culturelles essentielles entre des peuples non-sédentaires (les Khitan, les Jurchen et les Mongols) au nord de l’Asie. En conclusion, les différences entre les échanges artistiques représentés sur le textile et ceux sur la céramique montrent une une contradiction avec l’idée que le textile soit un médiateur de la céramique ilkhanide pour le transfert artistique. Ces différences sont fondamentalement liées avec les charactéristiques de la nature et les qualités sociales de chaque matérial. Dernièrement, l’intention des dominants mongols, comportant des successions culturelles de peuples non-sédentaires, est représentée par les échanges artistiques à l’époque
This paper presents studies on the artistic exchanges between Iran and China observed on textiles and ceramics from the 13th to 14th century. It presents detailed analysis of three important characteristics of the artistic transfers : namely the existence of potential technique transfer, the relation between the two materials (textile and ceramic) during the artistic exchange, and the intention of the Mongols, based on existing corpus The first part of paper is devoted to textile corpus, particularly the textile with golden thread, featuring a catalog of textile samples. The second part presents in depth discussions of the ceramic corpus and questions the potential technical exchange of pottery , followed by comparisons based on actual data. The third part presents comparisons of the patterns observed in both textiles and ceramics specimens, suggesting that the transfer of the concrete motifs reveals the essential cultural relations between the non-sedentary peoples (the Khitan, the Jurchen, the Mongols) of northern Asia. The conclusions of the studies are threefold. First, the technical transfer can be only confirmed in the textile domain. Second, the differences of the artistic exchanges between the textile and the ceramic are closely related to the natural characteristics and the social value of each material, which challenges the previous idea that the textile would be considered as the mediator for the Il-khan ceramic during the artistic transfer. The last but not the least, the cultural relationship between the non-sedentary peoples is clearly represented by the artistic exchanges under the domination of the Mongols

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Pawakapan, Niti. "Making money and merit : traders in northwest Thailand." Phd thesis, 1995. http://hdl.handle.net/1885/12474.

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This thesis focusses on the townspeople in Khun Yuam- a small market town near the Burma-Thailand border. They consist of Tai, Kon Mtiang and Thai speakers, most of whom are traders. Influenced by Weber, previous anthropological studies seem to agree that the Buddhists in Thailand are more concerned with the 'other-world' than secular matters. The laypeople, males in particular, are held to be more interested in seeking their own spiritual salvation than they are in making money in trade and commerce. Such an assumption leads to a conclusion that religion is separated from economic and political activities. If one agrees with this assumption, one will not understand why the economic boom has taken place in Thailand. I argue that Buddhist beliefs, especially meritmaking and the accumulation of merit, and trade are closely connected. Ordinary laypeople believe that one's own prosperity and wealth are due to one's past and present merit, so wealthy people are those who already have some merit. Without merit, one hardly achieves anything in one's life. Without money, it is almost impossible to make merit. In practice, such beliefs encourage the Buddhists to trade and make money in order to use some of their money to make merit. Since it is widely believed that good Buddhists must be good citizens who are loyal to the country, religious beliefs are also related to the politics. Monks are active in converting the non-Buddhists to Buddhism, as well as promoting the national awareness of 'being Thai' to them. These activities are sponsored by the laypeople, who believe they are a kind of merit-making. In fact, such a political movement is also supported by the current trading and tourist booms, formal education, the increasing influence of the Thai languages, mass media and entertainment. This national politics tries to integrate such a remoted area like Khun Yuam into the wider community - its nation-state. It seems to be a successful work. Monks and people who are involved in trade and commerce see no conflicts between their religious beliefs and political-economic practice and, to some degree, benefit from all of these activities.

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Books on the topic "Khun Yuam"

Zong ma chi zhong yuan: Hubilie de zhi guo mou lüe. Beijing: Hua xia chu ban she, 2000.

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K, Hearn Maxwell, and Metropolitan Museum of Art (New York, N.Y.), eds. The world of Khubilai Khan: Chinese art in the Yuan Dynasty. New York: Metropolitan Museum of Art, 2010.

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Ȯni mȯngke-yin Cinggis Qaġan: Yong yuan de Chengjisihan = Forever Genghis Khan. Beijing: Zhongguo min zu she ying yi shu chu ban she, 2010.

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McCaughrean, Geraldine. The kite rider: A novel. New York: HarperCollins, 2002.

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McCaughrean, Geraldine. The kite rider: A novel. New York: Harper Trophy, 2003.

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McCaughrean, Geraldine. The kite rider. New York: HarperCollins, 2002.

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McCaughrean, Geraldine. Dragemageren. Viborg: Gyldendal, 2001.

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Kublai Khan. Bantam, 2007.

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Birge, Bettine. Marriage and the Law in the Age of Khubilai Khan: Cases from the Yuan dianzhang. Harvard University Press, 2017.

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Birge, Bettine. Marriage and the Law in the Age of Khubilai Khan: Cases from the Yuan Dianzhang. Harvard University Press, 2017.

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Book chapters on the topic "Khun Yuam"

"12. Khubilai Khan and the Women in His Family." In From Yuan to Modern China and Mongolia, 327–62. BRILL, 2014. http://dx.doi.org/10.1163/9789004285293_014.

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Staniforth, Mark, and Jun Kimura. "Colonialism in Vietnam and Southeast Asia in the Late Pre-European Period." In Historical Archaeology of Early Modern Colonialism in Asia-Pacific. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054766.003.0010.

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The rise of the Yuan Dynasty under Kublai Khan, the fifth emperor of the Mongol Empire, in thirteenth century China shows a distinctive polity that exemplifies two overlapping forms of colonialism. The first form is settler colonialism, where large (or small) scale migration of people creates colonies in places with a pre-existing population. The second is exploitation colonialism, where small groups of people established trading posts and settlements that controlled economic, cultural, and political power. The Yuan Dynasty’s early policy during Kublai Khan’s reign shows the adoption of strong naval power, specifically for territorial expansion. The Yuan court was also in control of the port cities in the middle and southern coasts of the Chinese mainland, which had been fully developed since the Southern Song period (1127—1279 CE). Chinese bureaucrats and regional authorities in these ports were actively engaged in investing capital in overseas trade, especially if conducted by private traders. These trading systems and policies facilitated the expansion of trans-regional networks into Southeast Asia and the Indian Ocean World in the form of exploitation colonialism. The archaeological vestiges of the maritime commercial and naval activities that resulted from Yuan colonialism will be considered in this chapter.

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"2. Yuan Administration and the Legal System." In Marriage and the Law in the Age of Khubilai Khan, 36–56. Harvard University Press, 2017. http://dx.doi.org/10.4159/9780674978164-005.

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"11. Chinese Myths about the National Minorities: Khubilai Khan, a Case Study." In From Yuan to Modern China and Mongolia, 309–26. BRILL, 2014. http://dx.doi.org/10.1163/9789004285293_013.

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"3. Origins, Contents, and Transmission of the Yuan dianzhang." In Marriage and the Law in the Age of Khubilai Khan, 57–77. Harvard University Press, 2017. http://dx.doi.org/10.4159/9780674978164-006.

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"1. The Historical and Social Context of the Yuan dianzhang." In Marriage and the Law in the Age of Khubilai Khan, 15–35. Harvard University Press, 2017. http://dx.doi.org/10.4159/9780674978164-004.

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"Appendix A. Translation of Title Page of the Yuan dianzhang." In Marriage and the Law in the Age of Khubilai Khan, 279–80. Harvard University Press, 2017. http://dx.doi.org/10.4159/9780674978164-012.

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"Appendix C. Marriage Cases from Chapter 18 of the Yuan dianzhang with Dates." In Marriage and the Law in the Age of Khubilai Khan, 283–84. Harvard University Press, 2017. http://dx.doi.org/10.4159/9780674978164-014.

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"Appendix B. Marriage Cases from Chapter 18 of the Yuan dianzhang in Chronological Order." In Marriage and the Law in the Age of Khubilai Khan, 281–82. Harvard University Press, 2017. http://dx.doi.org/10.4159/9780674978164-013.

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Baumann, Brian. "The Stone Inscription of Tsogt Taij (Čoɣtu Tayiǰi)." In Sources of Mongolian Buddhism, 3–5. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0001.

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This chapter provides an English translation of the stone inscription of Čoγ‎tu Tayiǰi. Čoγ‎tu Tayiǰi was a Mongolian prince over the Khalkha people in what today is the country of Mongolia. He lived in the waning years of the Yuan Dynasty (1260–1635) and died patronizing Sakyapa Buddhism in war against rising Gèlukpa hegemony under the Fifth Dalai Lama and his benefactor, Güüshi Khan of the Oirad Qoshod clan. The inscription, said to have been composed by him upon ascending to the summit of a lofty mountain in the Khangai range during a hunting expedition, is an elegy of the Buddhist world, expressing love and longing for a paternal aunt who recently had moved to a faraway land. The poem is said to have been taken down by a page named Erke who was with him at the time (in the late summer of 1621) and then inscribed in stone a few years later (in 1624) by another page, this one named Dayičing, and a knight named Güyeng.

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