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1
Хертек, А. С. "Tuva and Mongolia: cooperation in the fine arts." Iskusstvo Evrazii [The Art of Eurasia], no. 3(22) (September 30, 2021): 116–25. http://dx.doi.org/10.46748/arteuras.2021.03.010.
Повний текст джерелаАнотація:
Статья посвящена культурным связям между Республикой Тыва и Монголией в связи со 100-летием российско-монгольских дипломатических отношений. Автор приводит обзор ряда фактов из истории тувинского и монгольского изобразительного искусства, совместных выставочных проектов. Так, ключевыми событиями, повлиявшими на творчество мастеров, стали первая крупная выставка тувинских художников и Нади Рушевой в Монгольской Народной Республике в 1984 году, другие выставки в Монголии, Москве и Туве, групповые обменные поездки монгольских и тувинских художников в XX–XXI веках. Важными для сотрудничества стали выставки 2017 года: рисунков Нади Рушевой в Улан-Баторе и восковых фигур «Хаан хаанов» из Музея Чингисхана (Улан-Батор) в Национальном музее имени Алдан-Маадыр Республики Тыва. The article is devoted to the issue of cultural ties between the Republic of Tyva (or Tuva) and Mongolia in view of the 100th anniversary of the Russian-Mongolian diplomatic relations. The author gives an overview of a number of facts from the history of Tuvan and Mongolian fine art, joint exhibition projects. Thus, the key events that influenced the work of the masters were the first large exhibition of Tuvan artists and Nadya Rusheva in the Mongolian People's Republic in 1984, other exhibitions in Mongolia, Moscow and Tuva, group exchange trips of Mongolian and Tuvan artists in the 20th and 21st centuries. Exhibitions of 2017 became important for the development of Tuvan-Mongolian cultural relations: drawings by Nadya Rusheva in Ulaanbaatar and wax figures “Khaan Khaans” from the Genghis Khan Museum (Ulaanbaatar) in the National Museum named after Aldan-Maadyr of the Republic of Tyva.
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Norov, Batsaikhan, Binderiya Batsaikhan, and Batchimeg Usukhbayar. "Mongol Familiarisation with European Medical Practices in the Nineteenth–Twentieth Centuries." Inner Asia 22, no. 2 (November 4, 2020): 299–319. http://dx.doi.org/10.1163/22105018-12340152.
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Abstract It was primarily Russian activities in Mongolia between 1860 and 1921, reflecting its geopolitical interests, that introduced European medical practices to the Mongols. Competing alongside other European powers, the Russian Government capitalised on conditions within Mongolia to increase Mongolia’s dependency on Russia. Thus, the Russian government’s motives for medical intervention, like that of other European groups, were mainly political, economic and cultural. In the context of Buddhist dogmatism and the expansive territorial distances between the Mongols (a term this paper uses to encompass all people of Mongol ethnicity in northern and central Asia), the reluctance of Russian doctors to disseminate European medical knowledge prevented its spread into Mongolia. Medical intervention was primarily a method of colonisation justified through healthcare support. Ultimately the familiarisation of European medicine in Mongolia was the first crucial step towards the amalgamation of traditional Mongolian and European medical practices after the Mongolian People’s Revolution.
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Гантулга, Д., and С. Г. Батырева. "Basic Principles of Meaning Expression in the Applied Arts of Ancient Mongolia." Nasledie Vekov, no. 4(24) (December 31, 2020): 53–63. http://dx.doi.org/10.36343/sb.2020.24.4.005.
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В статье рассматривается проблема влияния концептов сознания, разделявшихся творцами древней культуры Монголии на образы, заложенные в произведениях декоративно-прикладного творчества. В качестве стержневой идеи такого смысловыражения принято учение арга билиг. Материалами послужили произведения древнего искусства Монголии и результаты исследований монгольских и российских археологов, искусствоведов и культурологов. Изучены традиционные принципы и символика монгольского декоративно-прикладного искусства. На многочисленных примерах (оленные камни, гуннское литье, печати ханов, стеганый войлок и т. д.) показаны основные образы, свойственные искусству древней Монголии, определены принципы создания символического изображения. Сделан вывод, что благодаря сочетанию принципов «арга» и «билиг» монгольское искусство во все времена являет собой органическое единство взаимосвязанных частей, сплетенное из элементов, по смыслу своему принадлежащих одному из двух противоположных полюсов мироздания. The authors consider the problem of the influence of the concepts of Mongolian ancient culture creators’ consciousness on the images inherent in the works of applied arts they created. The doctrine arga bilig, which proceeds from the understanding that harmony in the world is determined by the struggle and unity of two opposing principles, is accepted as the core idea of such meaning expression. The materials for the study were the works of Mongolia’s ancient art and the results of research by Mongolian and Russian archaeologists, art historians and cultural scientists. The methodology of the work was formed by the approaches adopted in the semiotics of space and the concept of “symbolic forms” developed by Ernst Cassirer and reflecting the properties of mythological consciousness. The essence of the concepts arga and bilig as the fundamental foundations of the worldview of ancient Mongolia’s nomads is revealed. The traditional principles and symbols of Mongolian arts and crafts are studied. The authors examine the symbolism of the deer stone culture, noting that it originated in Mongolia, and then spread to the territory of Eastern Europe. In the aspect of analyzing the symbolic meaning, the works of Hun casting (animal style), khans’ seals, quilted felt are studied. The main images inherent in the ancient and medieval art of Mongolia are shown, the principles of creating a symbolic image are determined. The principles that determine the meaning expression of the motives of the arga type (its images correspond to the Upper World in the structure of the Mongols’ mythological consciousness) are revealed. The principle of depicting symbolic motifs of the bilig type (according to the views of representatives of the nomadic culture, it belongs to the Lower World) is revealed. The mutual connections of the Upper and Lower Worlds, embodied in symbols, determine the semantic fullness and significance of the image. The authors point out that the main works, made according to the principle of depicting the mutual connection of arga and bilig, are bronze casting objects with animal style motives, as well as ornamental compositions. The authors conclude that, due to the combination of the principles of arga and bilig, Mongolian art at all times represents an organic unity of interconnected parts, woven from elements that, in their meaning, belong to one of the two opposite poles of the universe. This unity is the pivotal idea of the nomadic culture and determines its harmonious existence in the integral system of the macrocosm.
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Borjigin, Huhbator. "The History and the Political Character of the Name of ‘Nei Menggu’ (Inner Mongolia)." Inner Asia 6, no. 1 (2004): 61–80. http://dx.doi.org/10.1163/146481704793647207.
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AbstractAfter the independence of ‘Outer Mongolia’ in 1911, and especially after the founding of the Mongolian People's Republic in 1924, ‘Outer Mongolia’ (Wai Menggu in Chinese or Gadaad Mongol and Ar Mongol in Mongolian) became a historical term. Inner Mongolia, on the other hand, became the focal point of the so–called ‘Mongolian problem’, and its name Nei Menggu (C) or Dotood Mongol (M) remained sinocentric, denoting direct rule as it did in the Qing geographical– administrative demarcation of the Mongols. The question of naming Inner Mongolia in both Chinese and Mongolian has thus become significant not only for the Mongols in China, but also for Mongols in the independent state of Mongolia. The founding of the Inner Mongolia Autonomous Government in 1947 introduced a new name in Mongolian: instead of Dotood Mongol, it is now called Öbör (the sunny side of mountain) Mongol, thereby forming a geobody with Ar Mongol (formerly Outer Mongolia), and it no longer connotes internal administration within China. However, this change has not been reflected in Chinese translation, as Inner Mongolia continues to be called Nei Menggu and historicist Chinese continue to refer to Mongolia as Wai Menggu. In recent years, some Mongols began to call Inner Mongolia ‘Nan Menggu’, and with it came the change of English translation from Inner Mongolia to Southern Mongolia.
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Ahearn, Ariell, and D. Bumochir. "Contradictions in Schooling Children among Mongolian Pastoralists." Human Organization 75, no. 1 (January 1, 2016): 87–96. http://dx.doi.org/10.17730/0018-7259-75.1.87.
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Mongolian pastoralist households with children face an annual decision at the start of the school year—how to take care of both herds and children separated by long distances and resource needs. This article draws on twelve months of ethnographic research on rural work practices among mobile pastoralists in Mongolia to illustrate how children's access to primary education spatially transforms the organization of herder livelihoods. By prioritizing herder reflections and theoretical insight into their own lives and experiences, we show that educating children within the conditions of Mongolia's emerging market macroeconomic system is entangled in struggles over housing, finance, and labor and we highlight the spatial nature of these contradictions in everyday rural social production. This evidence supports our argument that the terms of inclusion in Mongolia's current schooling system pose challenges for pastoralist livelihoods and encourages reflection on the need for imagining innovations in education provision.
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Polyanskaya, Oksana. "Expeditionary Activity of Aleksey Pozdneev (1851—1920) with the Reference to the History of the Development of Scientific Mongolian Studies in Russia." ISTORIYA 13, no. 4 (114) (2022): 0. http://dx.doi.org/10.18254/s207987840021200-9.
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The article deals with the expeditionary work of an outstanding Russian specialist in Mongolian studies Aleksey Matveyevich Pozdneev. He can be characterized by a wide range of work, from collecting field materials, compilation of manuscripts in oriental languages and objects of the religious cult of Buddhists to the creation of fundamental works in the history of the development of scientific Mongolian studies and the organization of leading centers for practical Mongolian studies in Russia, whose tasks were to train specialists in the modern East. The author of the article gives details of the scientist's expeditionary activities, revealed both from his published works and manuscripts from the archives of scientific institutions of St. Petersburg as well as shows the importance of scientific trips in general for the formation and development of scientific Mongolian studies in Russia and obtaining objective knowledge about the Mongolian peoples of Inner Asia.Multiple scientific trips to the territory of Mongolia and China, to the nomad camps of the Trans-Baikal Buryats and Kalmyks of the Astrakhan steppes of Russia contributed to the formation of A. M. Pozdneev as an authoritative scholar of Mongolian studies. Knowledge of history, culture, language and experience accumulated during a long stay among the Mongolian peoples determined the direction of his work as a state and public figure who made decisions about organization of education in national schools and conducted surveys on the situation and role of Buddhist Church. He thoroughly collected materials about life and religion, the administrative structure and social structure of Mongolian society in the late 19th — early 20th centuries which allowed to create a comprehensive picture of Mongolia at that time. The richest collections of manuscripts and woodcuts, which make up “A. M. Pozdneev Fund” of the scientific library in St. Petersburg University, contributed to the formation of new directions in Mongolian studies - linguistic, comparative-historical.
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Ulziibadrakh, Zoljargal, and Zoltán Szakály. "Market landscape and the role of marketing in the field of Mongolian performing arts organizations." Anali Ekonomskog fakulteta u Subotici, no. 00 (2024): 40. http://dx.doi.org/10.5937/aneksub2400001u.
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Classical music is a formal music tradition of the Western world; an accepted genre having had many positive benefits on human and animal lives. The most common benefits of classical music are to provide an immersive live experience, support psychological and physiological needs, boost our health and brain functions, and improve productivity. Many countries have a well-developed history and achievement in this field, thus gaining an advantage; however, as classical music entered Mongolian culture comparatively late, it is a promising field in which to conduct research. This study aims to explore, determine, and gain insight into the marketplace as well as the role of marketing from past, current, and future perspectives as the field of classical music continues to develop in Mongolia. The study uses an in-depth interview approach with 21 interviewees including directors, marketers, managers, artists, researchers, and employees from two main Mongolian performing arts organizations, in order to gain a deeper understanding of this world. Based on the insights and experiences gained from these interviews, the results are identified and divided into two themes-market and audience profile, and the role of marketing within Mongolian performing arts organizations. Finally, the paper summarizes the main findings and concludes with a synopsis of key limitations and future research.
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Уранчимэг, Д., and Ян Гоу Чин. "The formation of the art of socialistic realism in Mongolia: the main stages, the role of the Russian art school." Iskusstvo Evrazii [The Art of Eurasia], no. 4(23) (December 29, 2021): 170–87. http://dx.doi.org/10.46748/arteuras.2021.04.013.
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Статья посвящена стилю социалистического реализма в изобразительном искусстве Монголии. Выделены основные этапы становления и факторы его формирования: революционные события и утверждение идеологии социализма; поддержка нового направления правительством Монголии, а также влияние российской художественной школы. Показана роль Российской академии художеств, Института им. И.Е. Репина, Института им. В.И. Сурикова в обучении и передаче художественных традиций и навыков монгольским художникам. Отмечено своеобразие монгольского варианта стиля соцреализма, синтезировавшего приемы и методы российской школы живописи с народными формами художественного творчества и буддийским искусством; показана непреходящая значимость и востребованность данного стиля в современном искусстве Монголии. Охарактеризовано творчество ведущих монгольских художников, и проведен искусствоведческий анализ ряда произведений. The article is devoted to the style of socialistic realism in the fine arts of Mongolia. The main stages of formation and factors of its formation are highlighted: revolutionary events and the establishment of the ideology of socialism; support of the new authorities of Mongolia, as well as the influence of the Russian art school. The role of the Russian Academy of Arts, the I.E. Repin St. Petersburg State Academic Institute of Painting, Sculpture and Architecture, the Moscow State Academic Art Institute named after V.I. Surikov in teaching and transferring artistic traditions and skills to Mongolian artists is shown. The peculiarity of the Mongolian version of the style of socialist realism, which synthesized the techniques and methods of the Russian school of painting with folk forms of art and Buddhist art, is noted; the enduring importance and relevance of this style in the contemporary art of Mongolia is shown. The work of leading Mongolian artists is characterized and an art history analysis of a number of works is carried out.
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Bikmaeva, Karina I. "Этапы языковой политики в Монгольской Народной Республике". Монголоведение (Монгол судлал) 14, № 2 (10 серпня 2022): 232–46. http://dx.doi.org/10.22162/2500-1523-2022-2-232-246.
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Introduction. The 20th century reform of Mongolian writing shaped the basis for wide transformations in the country’s culture, science, and education. It is noteworthy that the language policy in the Mongolian People’s Republic was not only reduced to the Cyrillic reform of 1941. Goals. The article attempts a variety of insights into multiple directions of language policy in the Mongolian Peo\ple’s Republic. The work distinguishes four main stages of the latter’s implementation, and also compares those to similar processes in the USSR. Materials and methods. The paper analyzes Russian and Mongolian language sources, primarily laws and regulations of the USSR and the Mongolian People’s Republic, special attention be paid to works titled ‘The Revolution and Writing’ and ‘Public Education, Culture, Arts, and Science [in the MPR]: Systematically Collected Decrees and Laws’. Results. It reveals the MPR’s language policy was being implemented in strict compliance with similar processes in the Soviets. And it was largely the language policy that served a key to the successful abolition of illiteracy nationwide, modernization of Mongolian society, and spread of Soviet and European cultures. However, certain aspects and consequences of the language policy — primarily the intensified ‘Russification’ — would give rise to rejection and criticism among the Mongolian intelligentsia. Conclusions. Subsequently, this very reaction led to a dramatic rethink of the language policy in the 1990s, which attests to the significance of analyzing the MPR’s policy in this realm for better understanding of the situation in contemporary Mongolia.
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Batmunkh, Mungunchimeg. "The Shugden-Controversy in Contemporary Mongolia." Inner Asia 23, no. 2 (November 18, 2021): 330–49. http://dx.doi.org/10.1163/22105018-12340177.
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Abstract Since the political upheavals in Mongolia in 1989, the traditional Tibetan-Mongolian protective deity Dorj-Shugden has been rediscovered. Today the Buddhist monasteries Delgeriin khiid, Amarbayasgalant Monastery and Tögsbayasgalant töv venerate him. This paper analyses the role of this deity with particular emphasis on Gungaachoilinig datsan in Gandandegchilin and the Amarbayasgalant Monastery in Mongolia, based on ethnographic fieldwork and semi-structured interviews with monks from six monasteries and visitors of Amarbayasgalant conducted in 2016, 2019 and 2020. The paper also outlines the current state of research, including recent Mongolian literature. Finally, it presents findings about him sourced from social media. By exploring pro- and anti-Shugden religious practices, this article sheds some light on the Shugden controversy in contemporary Mongolian Buddhism.
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BRUUN, OLE. "Changing Inner Mongolia: Pastoral Mongolian Society and the Chinese State:Changing Inner Mongolia: Pastoral Mongolian Society and the Chinese State." American Anthropologist 106, no. 1 (March 2004): 206–7. http://dx.doi.org/10.1525/aa.2004.106.1.206.
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Hangartner, Judith. "The Contribution of Socialist Ethnography to Darhad 'Shamanism'." Inner Asia 12, no. 2 (2010): 253–70. http://dx.doi.org/10.1163/000000010794983469.
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AbstractThis article analyses socialist ethnographies of the Darhad in northernmost Mongolia. It compares accounts of the early 1930s by the Buryat scholars Sanjeev and Zhamtsarano with those of the 1960s by the Mongolian ethnographer Badamhatan and the Hungarian scholar Diószegi. It shows how these accounts increasingly identified the Darhad with the shamans among them and laid the ground for the widespread present-day perception of the Darhad as 'shamanists'. Furthermore, it discusses how socialist ethnographies were connected to the larger Mongolian socialist nationality project and contributed to the very ideological foundation of the Mongolian nation-state. A careful analysis of the accounts reveals that in the early 1960s, when Westerners believed that shamanism in Siberia and Mongolia was becoming extinct, socialist ethnographers met with numerous practising Darhad shamans in the Shishget depression in northern Hövsgöl.
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Aktamov, Innokentii G., Anna V. Vinokurova та Munkhbat Orolmaa. "Австралийский вектор монгольской миграции: основные параметры и тенденции". Монголоведение (Монгол судлал) 15, № 3 (8 грудня 2023): 314–31. http://dx.doi.org/10.22162/2500-1523-2023-3-314-331.
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Goals. The article aims to characterize some key aspects of present-day migration from Mongolia to Australia. Materials and methods. The study employs a comprehensive methodology to analyze international and national statistics data from the United Nations, UNESCO, Governments of Australia and Mongolia, etc. It also involves discourse analyses of Russian-, Mongolian- and English-language print and online publications dealing with the migration of Mongolian citizens to Australia. Survey methods have proved as instrumental, e. g., expert surveys, informal interviews, and questionnaires. Field research was conducted in the summer of 2022. Results. The study reveals key characteristic features of Mongolian migration to Australia. Firstly, Mongolian migrants in Australia are a fastest growing group of foreign migrants. Currently, Australia is becoming an increasingly popular labor (third place after the Republic of Korea and the USA) and educational (fourth place after China, Korea and Japan) destination for Mongolian citizens. Secondly, the main driving force of labor migration from Mongolia to Australia is the economic motive; however, non-financial factors play an equally important role — low population density, similar to landscapes, high living standards and quality of life, favorable migration situation in the host society. Thirdly, educational migration from Mongolia to Australia, as well as labor migration, has a high potential, is associated with further employment prospects and professional self-realization for Mongolian citizens both at home and in the destination country. Labor and educational migration is stimulated by active special government programs within operating Australia-Mongolia agreements both in industrial/economic (primarily in mining) and humanitarian spheres (various scholarships, academic mobility). The countries anticipate an expansion of economic, cultural and educational cooperation, which shall make it possible to implement mutually beneficial projects.
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Boldbaatar, Jigjid, and Caroline Humphrey. "The Process of Creation of National Symbols and Their Adoption in the 1992 Constitution of Mongolia." Inner Asia 9, no. 1 (2007): 3–22. http://dx.doi.org/10.1163/146481707793646584.
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AbstractThe structure and composition of state symbols has evolved and changed through the various historical periods of Mongolian history. This article considers the creation and adoption of the state emblem, standard, flag and national anthem in the Constitution of Mongolia adopted in 1992. Particular attention is paid to the procedures whereby decisions were taken at this important juncture in twentieth-century Mongolian history.
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Hürelbaatar, A. "Contemporary Mongolian sacrifice and social life in Inner Mongolia: the case of the Jargalt Oboo of Urad." Inner Asia 8, no. 2 (2006): 205–28. http://dx.doi.org/10.1163/146481706793646701.
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AbstractThis article discusses the contemporary Mongolian sacrifice and social life1 in Inner Mongolia, China.2 Rather than discussing sacrifice itself, it will describe the contemporary social practice of traditional Mongolian sacrificial offerings in the wider context of the changing power structures of the Mongols and Han Chinese at the national level, and in the context of changing social authority and economic life at the local level.
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Liu, Xiaoyuan. "The Kuomintang and the ‘Mongolian Question’ in the Chinese Civil War, 1945–1949." Inner Asia 1, no. 2 (1999): 169–94. http://dx.doi.org/10.1163/146481799793648059.
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AbstractThe essay is an historical investigation of the Chinese National Government’s policy toward Inner Mongolian nationalism during the postwar years. The study reveals that the seemingly marginal ‘Mongolian question’ was actually at the core of the KMT—CCP struggle for northern and northeastern China. Through examining the government’s rigid and Chinese-centric policies and its misconceptions about the conditions of postwar Inner Mongolia, the study contends that the KMT government’s blunders in the Inner Mongolian ethno-politics were among the reasons for its loss to the Chinese Communists in the civil war. The study is based on a solid research of archival as well as published materials.
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Melekhova, Xenia A. "Contribution of Artists Teaching at the Russian Federation S.A. Gerasimov Institute of Cinematography into Formation and Development of the Fine Arts in Mongolia in 20th century." Journal of Flm Arts and Film Studies 10, no. 1 (March 15, 2018): 64–74. http://dx.doi.org/10.17816/vgik10164-74.
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The relevance of studying the contribution of artists and educators of Russian art for formation and development of the creative method of masters in Central Asian countries is due to the importance of this topic for solving the theoretical and practical problems of contemporary art history. Since the second half of the 20th century, the influence of Russian art school on art of the countries of the socialist community has increased. Russian universities have become base centers of higher art education. As a result, the main number of masters of art in Mongolia are graduates to Soviet and Russian art institutions. With appearance in 1935 of the studio "Mongolkino" in Ulan Bator, there was appear need for connoisseurs. Mongolian creators got the opportunity to obtain good education in the Soviet Union in VGIK. When learning students mastered programs aimed at comprehensive creative education. Priceless contribution to formation of the creative method of young masters was made by the artist-educators B.V. Dubrovsky-Eshke, F.S. Bogorodsky, Yu.I. Pimenov and others. Particular attention in pedagogical activity they drawn to the development and improvement of the creativity of the student. We were taught to think and feel images, constantly develop creative individuality, professionalism and at the same time preserve national roots. In the 50s, Mongolian painters Ochryn Myagmar and Purev Tsogzol were educated at VGIK. They passed the school of Soviet art and based on it stood at the origins of the Mongolian cinema. Artists work in various genres and techniques, in the mainstream of European artistic methods. Perfectly knowing how to draw, they write with oil and watercolor. For both artists, work on the nature is fundamental. With a perfect mastery of this creative approach, they remain deeply national masters. VGIK pedagogical school gave the basic footing for the development of cinema in Mongolia and further stimulated the creative potential of new generations of filmmakers. So the Mongolian visual and film art enriched with innovative artistic principles.
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Plekhanova, Anna M., та Tsymzhit P. Vanchikova. "Гуманитарные научные исследования в Бурятии в 1930–1940-е гг.: достижения и проблемы (на материалах Государственного института культуры / Государственного института языка, литературы и истории)". Монголоведение (Монгол судлал) 13, № 3 (30 грудня 2021): 450–66. http://dx.doi.org/10.22162/2500-1523-2021-3-450-466.
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The article aims to analyze the principal directions in the activities of Buryat-Mongolian State Institute of Culture (1929–1936) / Buryat-Mongolian State Institute of Language, Literature and History (1936–1944), the successor of the first scientific organization in Buryatia — the Buryat-Mongolian Scientific Committee (1922–1929). It focuses on the achievements and problems in the organization and implementation of scientific research in the humanities in the 1930s. Materials. The sources used are unpublished documents of the Center for Oriental Manuscripts and Xylographs of the IMBT SB RAS, such as annual plans and reports on research work, minutes of meetings of the Directorate, expedition reports, presentations, abstracts and minutes of conferences, correspondence with various organizations and offices, and other materials that were instrumental in reconstructing the history of reorganizations of the scientific institute under study, in following the changes in its scientific program, and in showing its effectiveness and efficiency. Results. In the 1930–1940s, the studies in the field of history, language, literature, and arts of the Buryat-Mongolian people were the principal directions of research in the Institute. Archaeological expeditions were useful in drawing a general picture of the ancient history of Buryatia and the first cultural-historical schemes. Historians’ work resulted in publishing a significant number of documents devoted to the history of the Buryat-Mongolian people, the publications included materials on issues of the pre-revolutionary Buryat-Mongolia, the revolutionary movement and the Civil war period, culture, and education, including monographs on the history of Buryatia recognized today as classical scientific works. Within the framework of the established ideological attitudes, there was a discussion on controversial issues of the history of Buryat-Mongolia, which accepted the one-line nature of the historical process in Buryat studies. Thanks to the successes of Buryat linguistics, a reform of the Buryat-Mongolian writing was carried out, first based on the Latin, and then on the Cyrillic alphabet. The linguists of the Institute made a decisive contribution to the elaboration of the literary Buryat language, enriching its lexical resources and standardizing spelling and grammar. Collection, systematization and study of oral folk art and musical folklore, adding to the Manuscript Department of the Institute manuscripts and woodcuts in Tibetan, Mongolian, Buryat-Mongolian languages, as well as uligers, chronicles, and other historical and literary monuments, and translation work — these and other areas of scientific research shaped the development of the humanities in Buryatia in the 1930–1940s. Throughout the period of persecutions and repressions, despite personnel shortage and everyday hardships, the Institute’s team continued their work, conducting large-scale studies of the socio-political and economic history, the culture and art of Buryat-Mongolia.
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Bayanova, Aleksandra T. "«Его добросовестный труд должен почитаться драгоценным подарком для восточной филологии»: о «Грамматике монгольско-калмыцкого языка» А. А. Бобровникова". Монголоведение (Монгол судлал) 15, № 3 (8 грудня 2023): 384–95. http://dx.doi.org/10.22162/2500-1523-2023-3-384-395.
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Introduction. The article discusses the contribution of Aleksey A. Bobrovnikov, a scholar, teacher, and pioneer of Mongolian studies in Russia. He authored the Grammar of Kalmyk Mongolian which holds a special place in the variety of nineteenth-century textbooks, and still remains a classic in Mongolian linguistics. Goals. The study attempts an insight into how A. Bobrovnikov created his manual for theological institutions of the Russian Empire. Materials. The work focuses on documents contained in Collection 10 (‘Kazan Theological Academy’) of the National Archive of Tatarstan. Results. Our archival investigations have discovered a number of documents dealing with A. Bobrovnikov’s travel to Kalmyk Steppe (Astrakhan Governorate) when he was welcomed and stayed in estates owned by the Tundutovs and the Tyumens. His accounts of everyday life, traditions and customs, language patterns recorded from Dorbets and Khoshuts are of utmost interest to ethnographers and philologists. The manual’s publication was preceded by meticulous research efforts of the academic Mongolist. Kazan Theological Academy was educating Christian missionaries and facilitated a lot the study of not only customs and traditions but also languages of Mongolic, Turkic, and Finno-Ugric peoples, which would shape the foundations of academic Mongolian and Oriental studies in Russia. So, the missionaries’ contributions — including that of A. Bobrovnikov — are enormous and even invaluable, since (unlike professional Orientalists) the former would deal with living colloquial languages.
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Daukeyeva, Saida. "Voicing a path to the afterlife: Rituals for the dead, transnational mobility and the changing soundspace of Islam among Mongolian Kazakhs." Performing Islam 12, no. 1 (June 1, 2023): 5–22. http://dx.doi.org/10.1386/pi_00023_1.
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This article explores the role of sound and space in the negotiation of Muslim identity within rituals for the dead among the Kazakhs of Mongolia, a Turkic-speaking community that forms the majority population in the west of the country. Mobile pastoralists practising a syncretic form of Islam that integrates ancestor-spirit worship, Mongolian Kazakhs traditionally commemorated the dead at funeral and memorial feasts conducted in the portable nomadic yurt, and involving men’s recitation of the Qur’an and women’s performance of laments. The political and social transformations of the post-Soviet period, however, have wrought changes in the architectonics of the rituals. Increased transnational mobility in the wake of Kazakhstan’s independence has led to memorial feasts being held in venues ranging from mud-brick houses in western Mongolia to urban apartments, restaurants or mosques in Kazakhstan. The emergence of revivalist trends in Islam has prompted debates around the legitimacy and correct performance of female lamentation. Based on ethnography in Mongolia and Kazakhstan, the article examines how changes in the spatial and sonic configuration of the rituals reflect and shape evolving concepts of religiosity and gendered relations among the transnational community of Mongolian Kazakhs. The author introduces the concept of ‘soundspace’ to underscore the significance of spatiality, embodiment and emplacement in the production of sonic religious expression and experience.
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Radchenko, Sergey. "Choibalsan's Great Mongolia Dream." Inner Asia 11, no. 2 (2009): 231–58. http://dx.doi.org/10.1163/000000009793066532.
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AbstractThis article is an account of Soviet and Mongolian efforts to manipulate a nationalist insurrection in Chinese Altai in 1944–45. For the Soviet leader Joseph Stalin this insurrection, led by a Kazakh nationalist, Osman Batyr, offered an excellent opportunity to attend to Soviet security interests in Xinjiang. For the Prime Minister of the Mongolian People's Republic (MPR), Khorloogiin Choibalsan, Osman represented an important investment in the process of expanding the MPR's regional influence and prestige. Choibalsan intended to co-opt Osman in an expanded Great Mongolia, which he hoped to build up at China's expense by winning the loyalty of the Kazakhs in Xinjiang and the Mongol banners of what is now Inner Mongolia. Stalin supported Choibalsan's vision for a time, until he reached a broader accommodation with China, ending Soviet support for anti-Chinese nationalist movements and putting an end to Choibalsan's Great Mongolia Dream.
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Han, Yuchen, and Lin Zhang. "Historical Evolution and Cultural Identity of National Dance: Taking Andai Dance as the Research Object." Herança 7, no. 1 (December 22, 2023): 165–76. http://dx.doi.org/10.52152/heranca.v7i1.829.
Повний текст джерелаАнотація:
The Andai Dance is a traditional folk dance that spreads in the Horqin area of Inner Mongolia. It has strong local and national characteristics, and the dance style is passionate and generous, fully expressing the true feelings of the Mongolian people. It is a form of expression of national folk art integrated with singing and dancing performance and music singing. This paper profoundly explores and studies the inheritance and development of Mongolian Andai Dance in Horqin Grassland, including the form and characteristics of traditional Andai Dance. Understand the evolution of the movement and function of Andai Dance, let the new Andai Dance inherit the most vivid musical and dance elements of the traditional Andai Dance, protect and inherit the traditional culture, and explore the new development trend of Andai Dance in professional creation, performance, and mass popularization.
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Tsendina, Anna D. "Несколько замечаний о монгольских переводах с тибетского языка". Монголоведение (Монгол судлал) 15, № 2 (31 липня 2023): 271–86. http://dx.doi.org/10.22162/2500-1523-2023-2-271-286.
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Introduction. Translations from Tibetan had been of great importance for the making of Mongolian literature. Translation as cultural phenomenon influenced the shaping of standard Mongolian, gave rise to terminological clusters in different spheres of written language, such as philosophy, medicine, astrology, etc. The principles of translation that had emerged in the period of Buddhism’s dissemination in Mongolia still remain instrumental enough in performing translations from other foreign languages. Translations from Tibetan of historical, hagiographical, narrative and other compositions constituted an essential part in the reading agenda of Mongols to further influence the latter’s culture at large. So, Mongolian literature entered the literary zone of northern Buddhism. Goals. The study seeks to raise a question on delineation — with certain frames and peculiarities — of Mongolian national literature. We should also keep in mind that some parts of literature stay beyond this zone and were only partially influenced by the examined phenomenon — historical literature, recorded (and published) epic narratives, folk ritual literature, etc. Results. Our insight into the complex of various traditions demarcates the originality of medieval literature of Mongols. So, translations from the Tibetan language can be considered as a fact of Mongolian culture, as a special feature in the development of Mongolian written traditions — but not as part of Mongolian literature proper.
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Tsendina, Anna D. "Несколько замечаний о монгольских переводах с тибетского языка". Монголоведение (Монгол судлал) 15, № 2 (31 липня 2023): 113–28. http://dx.doi.org/10.22162/2500-1523-2023-2-113-128.
Повний текст джерелаАнотація:
Introduction. Translations from Tibetan had been of great importance for the making of Mongolian literature. Translation as cultural phenomenon influenced the shaping of standard Mongolian, gave rise to terminological clusters in different spheres of written language, such as philosophy, medicine, astrology, etc. The principles of translation that had emerged in the period of Buddhism’s dissemination in Mongolia still remain instrumental enough in performing translations from other foreign languages. Translations from Tibetan of historical, hagiographical, narrative and other compositions constituted an essential part in the reading agenda of Mongols to further influence the latter’s culture at large. So, Mongolian literature entered the literary zone of northern Buddhism. Goals. The study seeks to raise a question on delineation — with certain frames and peculiarities — of Mongolian national literature. We should also keep in mind that some parts of literature stay beyond this zone and were only partially influenced by the examined phenomenon — historical literature, recorded (and published) epic narratives, folk ritual literature, etc. Results. Our insight into the complex of various traditions demarcates the originality of medieval literature of Mongols. So, translations from the Tibetan language can be considered as a fact of Mongolian culture, as a special feature in the development of Mongolian written traditions — but not as part of Mongolian literature proper.
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Kuzmin, Sergius L., and Jürgen von Ungern-Sternberg. "Letters from Baron Roman von Ungern-Sternberg to Pavel Malinovsky as a Historical Source." Inner Asia 18, no. 2 (December 15, 2016): 309–26. http://dx.doi.org/10.1163/22105018-12340070.
Повний текст джерелаАнотація:
Letters from Baron R.F. von Ungern-Sternberg, well-known general of the White forces in Russian Civil war and national liberation movement of Mongols in the beginning of the 20th Century, to Officer P.P. Malinovsky are published, translated and discussed. They contain interesting data on Pan-Mongolian plans in 1918, information on the plans of unification of Mongolian people in the Inner and Outer Mongolia, their integration with the Buryat-Mongols, as well as with the Kyrgyz (=Kazakh), Manchus and Tibetans, as well as on the plans of consolidation of the control of the Ataman G.M. Semenov’s forces in Transbaikalia.
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Chuluunbaatar, Udaanjargal, and Leland Liu Rogers. "Property Relations of Mongolian Women during the Qing Period." Inner Asia 22, no. 2 (November 4, 2020): 320–38. http://dx.doi.org/10.1163/22105018-12340153.
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Abstract This study considers the historical importance of the dowry, or inǰe, in outer Mongolia during the Qing period (1636–1911), focusing on the developments of the legal system towards women’s rights over their dowry using archival legal case documents from the Mongolian archives. Previous studies argue that the dowry system was of little importance among the steppe populations; however, the Mongolian archival documents make it clear that the dowry played a very important role in society for establishing prestige and for acquisition of property for families during the Qing period. They also show that the courts in Mongolia consistently ruled in favour of women, particularly in the case of their ownership and compensation for dowry livestock during divorce cases, including livestock born from dowry livestock, demonstrating that pre-modern Mongol women were considered autonomous social agents with distinct personal rights, and not thought of as property.
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Chuluu, Khohchahar E. "The Formation and Regulations of the Military Hunt in Qing Mongolia." Inner Asia 20, no. 1 (April 16, 2018): 5–25. http://dx.doi.org/10.1163/22105018-12340097.
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Abstract In the Mongolian tradition, hunting and war have had strong connections with each other. During the Qing Empire, Mongolian hunts were not only local practices, but were also involved in the Qing empire-building project. On the other hand, the collective hunt itself was by nature a dangerous activity that contained potential physical risks from wild animal attacks as well as human errors. It is conventionally understood that the hunt therefore must have been well organised in order to secure success and security. But how a hunt was organised and operated in reality has not yet been well examined. This study explores the organisational structure and regulations of a military hunt in Qing Inner Mongolia, a geographically important zone where both the Manchus and Mongols actively held hunts. The primary focus of this article is the nineteenth-century Alasha Banner grand hunt, a well-organised and documented Mongolian military hunt from the Qing period.
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Delaplace, Gregory. "Chinese Ghosts in Mongolia." Inner Asia 12, no. 1 (2010): 127–41. http://dx.doi.org/10.1163/146481710792710282.
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AbstractThis paper explores a rumour that has been circulating lately in Mongolia's capital city, Ulaanbaatar. People report encounters with Chinese ghosts, who appear in the form of long-bearded old men dressed in silken clothes. These curious apparitions are recognised by the population as the souls of Chinese merchants, who remained attached to the place where they buried the wealth they accumulated during their life. At a time when Chinese economic expansion raises concerns among the Mongolian population, these ghosts of the colonial era sound like a warning against present-day Chinese migrants. Introducing several of these stories, this paper shows that Chinese people are imagined as essentially parasitic beings, who not only come to Mongolia to trade but stick to the place, even beyond their own death, to suck out its vital resources.
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Højer, Lars. "Troubled Perspectives in the New Mongolian Economy." Inner Asia 9, no. 2 (2007): 261–73. http://dx.doi.org/10.1163/146481707793646502.
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AbstractIn the last fifteen years, Mongolians have experienced rapid socio-economic change, and most people have faced a universe of unsettled socio–economic relations. In this article, the cases of two women, who are exploring the new fields of socio-economic relations, are investigated. The cases are discussed with reference to Viveiros de Castro’s ideas on perspectivism, but rather than comparing a Mongolian cosmology with an Amerindian one, perspectivism is critically engaged with as an ontology of social life in the Maussian tradition against which the ethnographic cases are discussed. It is concluded that whereas perspectivism points to a primordial identification with ‘the other’, the present Mongolian context points to the danger of such coming into being through others as well as to precautions taken to avoid it.
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Park, Hwan-young, and Mu-won Hwang. "Folkloric Arts and Contemporary Meanings in Mongolian Naadam Festivals." East Asian Ancient Studies 36 (December 30, 2014): 289–316. http://dx.doi.org/10.17070/aeaas.2014.12.36.289.
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Bristley, Joseph. "Transformation and Multiplicity." Inner Asia 17, no. 1 (April 21, 2015): 31–51. http://dx.doi.org/10.1163/22105018-12340032.
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This paper explores perceptions ofzoos, objects which are generally replicas of Manchu-era coins attached to the surfaces of some shamans’ coats in present-day Mongolia. Beginning by noting that the general perception of these objects in shamanic praxis is to protect the shaman who wears them, I explore another way in which they are perceived: as things which connote particular aspects of money used in present-day Mongolia. I take two aspects of Mongolian money—its multiplicity and capacity for transformation—and use these to account for the presence ofzooson shamans’ coats. I argue that the multiplicity aspect of money is analogous with the multiplicity of objects attached to a shaman’s coat, and that the multiplicity aspect of money connoted byzoosis something into which can be read the operation of this type of garment. I also explore the capacity of Mongolian money to be transformed into other things, and suggest this is analogous to the transformative nature of spirits which possess shamans during seances. In doing so, I propose thatzoosare able to elaborate the operation of the garments to which they are attached, in a way that is informative of particular perceptions of money in present-day Mongolia.
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Tumur-ochir, Selenge. "The Development of Modern Art in Mongolia: On the Example of Mongolian Modern Painting of the Late Twentieth and Early Twenty-First Centuries." Ethnic Culture 3, no. 3 (September 25, 2021): 15–19. http://dx.doi.org/10.31483/r-98686.
Повний текст джерелаАнотація:
Modern art in Mongolia has been developing since the last century. The art appeared as a result of artists’ ideas, expression of national mentality and other factors. As some researches said: “Mite of the abstract paintings were established in Hun states, because when this times, all of the people to the paint-ed effect of their mind on the rock of cave” on their tractate book. That says that the abstract paintings was established at that time, but according to other sources it was developed in 1960. For example, in 1968 Mongolian young painters orga-nized an exhibition named: the first exhibition of young painters. Then, in 1980 modern and contemporary arts started developing. The purpose of the study is to analyze the development and classification of modern art in the late twentieth and early twenty-first centuries, which are kept in art galleries. The study was con-ducted in the following steps: to study modern Mongolian art and to identify cur-rent trends in its evolution. The study classified 2,333 paintings. Consequently the next conclusions were drawn: abstractionism, post-impressionism, and im-pressionism were more developed in modern paintings created in 1990–2000. Modern paintings created in 2000–2009, on the other hand, were more developed in abstraction, fauvism, surrealism, and symbolism. This shows that modern Mongolian artists prefer abstract and symbolic paintings. Before 1990, there was a lot of realism, but since 1990, modernism has developed a lot and has become a major trend.
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Mikhalev, Alexey V. "Russians as a Minority in Socialist Mongolia: Social Exclusion and Identity." Inner ASIA 15, no. 1 (2013): 121–34. http://dx.doi.org/10.1163/22105018-90000058.
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The article deals with the study of local Russian populations of Mongolia during the socialist period. It examines key stages in the formation of the Russian diaspora in the Mongolian People’s Republic. Issues of the legal, political and civic status of the migrants are studied. The article is based on published memoirs, data from internet forums devoted to the problems of the Russians in Mongolia and parish data of the Russian Orthodox Church in Ulaanbaatar.
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Bazarov, Boris V., та Anna M. Plekhanova. "Бурят-Монгольский ученый комитет (1922–1929 гг.): этапы становления и организация первых научных исследований". Oriental studies 14, № 4 (12 грудня 2021): 697–709. http://dx.doi.org/10.22162/2619-0990-2021-56-4-697-709.
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The article aims at shedding light on the history of the Buryat-Mongolian Scientific Committee: stages of its growth, contributions of its staff members in the organization of research and its implementation. Materials and methods. Both published and unpublished documents kept in the Center for Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist, and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences and in the State Archive of the Republic of Buryatia were used as the main sources for the reconstruction of the past events while the data analysis was based on the main scientific principles of historicism, systematicity, and objectivity; the paper’s comprehensive approach was implemented via the method of system analysis, problem-chronological and historical-comparative methods, and local history. Results. The Buryat-Mongolian Scientific Committee (Buruchkom), established in July 1922, was designed to promote the national-cultural construction in Buryat-Mongolia while focusing on research and educational tasks. It had to begin its operation under far from favorable conditions, such as poor funding, illiteracy of the population, a shortage of personnel, and practically non-existent printing and publishing, especially in the Buryat-Mongolian language. Nevertheless, Buruchkom organized the studies of Buryat history, archaeology, spiritual and material culture, language and religion, and started field work as well. A significant portion of its activities was initially directed towards translation of educational and socio-political literature into the Buryat language, related terminological and lexical studies, preparation and publication of teaching materials, such as textbooks and teaching manuals for Buryat-Mongolian schools. The academic environment was enhanced with establishing a library and museum, which were of much relevance for future scientific work. Buruchkom’s final success was due to its fruitful cooperation with the central scientific institutions of the country and the Mongolian Scientific Committee. Conclusion. Despite that its team of researchers was not numerous, Buruchkom managed to organize, as well as conduct research projects in the fields of history, archaeology, ethnography, and linguistics. Having accomplished an important objective of laying the foundations of science in the region, it has now become a leading academic center of the Republic, known for its research in the arts and humanities.
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GÜL, Bülent, and Uğur ŞAHİN. "MONGOLIAN MILITARY TERMINOLOGY IN ARABIC LETTER MULTILINGUAL DICTIONARIES." Turkology 112, no. 4 (December 15, 2022): 30–41. http://dx.doi.org/10.47526/2022-4/2664-3162.02.
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As a result of the Mongol conquest movement that began in the 13th century, Mongolian was considered to be one of the “must-learn” languages of the time. As a result, Mongolian appeared in dictionaries from the period such as Mukaddimetü’l-Edeb, Kitâb Hilyetü’l-insân ve Helbetü’l-lisân (İbni Mühennâ ügati), Rasulid Hexaglot, Şâmilü’l-Luga ve Kitâb-ı Mecmû-ı Tercümân-ı Türkî ve Acemî ve Mugalî. This article identifies the military terminology included in the dictionaries in question’s Mongolian vocabulary and compares it to its Turkish equivalents to highlight similarities and contrasts between Western Central Mongolian and Turkish military terminology. In Mongolian dictionaries with Arabic letters, Mongolian war equipment names are mentioned as follows: bulau “mace, flail”, dūlγan “helmet”, hesi “sword pommel”, ildü “sword”, jida “bayonet”, kituγa “knife”, kögürge “drum”, moγodaq “blind sword; blind knife”, qalqan “shield”, qudqa “knife”, qui “scabbard”, ququ “knife”, quyaq “armor”, tuγ “tug, banner”. The words related to bows and archery, which are among the most significant war tools and equipment of the steppe peoples, are given in great detail in Mongolian dictionaries with Arabic letters. The words related to bows and archery, which are among the most significant war tools and equipment of the steppe peoples, are given in great detail in Mongolian dictionaries with Arabic letters. These words include: aqsau qurman “quiver belt”, bariūl “bow cover”, demiren “arrowhead”, erekebči “thumb ring”, kerčėsün “groove, notch”, kiriš “bowstring”, köbči “bowstring”, numun “bow”, ödün “empennage”, qodali “bone-tipped arrow”, qor “quiver”, qorumsaqa “quiver”, quldasun “bow dust”, sumun “arrow”. Among the words related to bow and archery, the words demiren “arrowhead” and kiriš “bowstring” are noteworthy in Turkish. Of these words, kiriš “bowsrting” is given together with the Mongolian synonym köbči “bowstring”. As a result, it is possible to say that Mongolian, which was particularly influential in the Mamluk-Ilkhanid areas, both affectedTurkish and was influenced by Turkish in the 13th-14th centuries, particularly in terms of military terminology.
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Schwarz, Henry G. "Mongolia at 800: The State and Nation Since Chinggis Khan." Inner Asia 8, no. 2 (2006): 151–61. http://dx.doi.org/10.1163/146481706793646738.
Повний текст джерелаАнотація:
AbstractAs we are commemorating the 800th anniversary of Temüjin’s ascent to power, we are being told that that event marked the birth of the Mongolian state, the Yeke Monggol Ulus. There can, of course, be no question that this event happened and that it marked, like the Otrar Incident a dozen years later,2 a major qualitative change in the history of Mongolia and indeed of most of northern Asia. What is of equal importance but has been neglected or entirely ignored was the birth of a Mongolian nation, or perhaps more precisely speaking, a new Mongolian nation. The relative neglect is understandable because the two terms are frequently used interchangeably. I hope to show not only that state and nation are two different entities but that in the case of Mongolia they differ in size and longevity, with nation being the more enduring. A state, such as the one Chinggis Khan created in 1206 on the banks of the Onon River, is an objectively definable political entity led by a government. Its existence can be ascertained regardless of the efficacy of its government. A nation, on the other hand, is a cultural entity characterised by a variety of common objective features, such as language, customs and habits, and economic activities. Most importantly, and in contrast to a state, a nation is also defined by the subjective force of a sense of identity.3 Moreover, this sense of identity is heavily dependent on context. During the time of the Mongol world empire, men serving with the armies in far-away lands undoubtedly identified themselves with the Mongolian nation, but members of their own families staying behind at home had probably little or no reason to identify themselves with any ‘nation’ beyond their own clan.4 If state and nation are not identical, it follows that they are rarely, if ever, truly interchangeable concepts.
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Miyagasheva, Surzhana B. "«Секретные» болезни у монгольских народов в начале XX в.: традиционные представления и методы лечения". Монголоведение (Монгол судлал) 15, № 3 (8 грудня 2023): 446–57. http://dx.doi.org/10.22162/2500-1523-2023-3-446-457.
Повний текст джерелаАнотація:
Introduction. The article examines some traditional ideas of venereal diseases traced in Mongolic cultures, reasons once believed to lie behind them, and treatment methods prescribed by folk and Tibetan medicine. Goals. The study attempts an analysis of medicinal knowledge and experiences used by Buryats and Mongolians to cure venereal diseases in the early twentieth century. Materials and methods. The work employs the comparative method and that of historical-comparative analysis. It focuses on archival collections of S. Baldaev, I. Manzhigeev, works of M. Khangalov and Ts. Jamtsarano for insights into shamanistic views and ideas pertaining to venereal diseases. The corpus of examined works on Tibetan medicine has been compiled from traditional Tibetan and Buryat-Mongolian guides to medicinal drugs and herbs — zhors. Results. The paper shows that despite mythological interpretations of venereal diseases as such did prevail, the Mongolic peoples were distinguished by a completely rational understanding of syndromes and course patterns characteristic of certain venereal diseases.
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Talgamer, B. L. "Irkutsk school of mining engineers is celebrating 90<sup>th</sup> anniversary." Earth sciences and subsoil use 44, no. 4 (December 27, 2021): 358–68. http://dx.doi.org/10.21285/2686-9993-2021-44-4-358-368.
Повний текст джерелаАнотація:
It is in 1930 that the training of mining engineers began in Eastern Siberia on the basis of the Siberian Mining Institute (now Irkutsk National Research Technical University). In 1931 the Department of Mining Arts was organized, which later was named the Department of Mineral Deposits Development. Over the years, the Department has trained more than 7000 graduates – mining engineers, who made a huge contribution in the development of the mining industry in the Irkutsk region and neighboring territories including Mongolia. The Department has trained more than a hundred mining engineers and Masters of science for Mongolia; assisted the lecturers and professors of the Mongolian Polytechnic University (now Mongolian University of Science and Technology) in organizing the educational process for training specialists for the country's mining industry. At its different formation stages the Department of Mineral Deposits Development was headed by well-known scientists – mining engineers, who created three scientific schools for the development of coal, placer and gold deposits; the obtained scientific results were marked with two State awards of the Russian Federation, dozens of doctoral and candidate dissertations were defended and about 100 patents were received. Today, the Department super- vises the training of mining engineers in open-pit and underground mining of mineral deposits, carries out a large amount of research and design work on the orders from mining enterprises, trains academic staff, develops new technologies and technical solutions in order to improve mining operations. The Department is deeply involved in the cooperation with mining enterprises, research and design organizations, as well as with universities that train mining engineers.
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Bulag, Uradyn E. "Hybridity and Nomadology in Inner Asia." Inner Asia 6, no. 1 (2004): 1–4. http://dx.doi.org/10.1163/146481704793647199.
Повний текст джерелаАнотація:
AbstractIdentity, especially modern national identity, entails ideas of authenticity and hybridity. For much of the history of Mongolian studies, authenticity has been a staple of scholarly concern, whereas hybridity or diversity is brushed aside. This is as much an Orientalist imperative as a nationalist quest for the homogeneity of the Mongolian nation/nationality. Every country which has a substantial number of Mongols – Mongolia, China, and the Soviet Union (Russia) – has set their own separate but often mutually conflicting standard of what Mongolness means and where its boundary should lie. In this issue, we publish several important studies about Mongols in China, concerning precisely the issue of hybridity, or Mongols who possess certain qualities or attributes, which are deemed un- Mongol. It is imperative that we realise that hybridity is not only an objective reality but also a product of modernist nationalism that is predicated on such governmentalities as standardisation and categorisation.
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Sneath, David. "International Symposium on Inner Asian Statecraft and Technologies of Governance." Inner Asia 6, no. 2 (2004): 239–48. http://dx.doi.org/10.1163/146481704793647135.
Повний текст джерелаАнотація:
AbstractThe symposium was organised by the Mongolia and Inner Asia Studies Unit, University of Cambridge, with the support of the British Academy, the Sigrid Rausing Inner Asian Scholarly Exchange Programme, and the French Cultural Delegation in Cambridge. It was held on 18 and 19 March 2004 at Corpus Christi College, and was attended by many of the leading scholars of the history and culture of Inner Asia, including three Mongolian academicians.
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Schwarz, Henry G. "Mongolian Nomadic Society: A Reconstruction of the ‘Medieval’ History of Mongolia." Inner Asia 3, no. 2 (2001): 193–95. http://dx.doi.org/10.1163/146481701793647679.
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Sizova, Alla. "Mongolian Texts, Passed into the Collection of the Academy of Sciences in the First Half of the 18th Century." ISTORIYA 13, no. 4 (114) (2022): 0. http://dx.doi.org/10.18254/s207987840021220-1.
Повний текст джерелаАнотація:
The history of the Mongolian collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences has been already documented and studied in sufficient detail. However, the circumstances of the appearance of the first Mongolian books in the Library of the Academy of Sciences in the first half of the 18th century and their contents has not yet been duly researched. The paper contains an overview of information about the possible sources of Mongolian texts during this period, and provides a detailed description of six Mongolian and Oirat manuscripts with the seal of the Library of the Academy of Sciences, which have not been studied so far and have not been included in the history of the formation of the Mongolian collection of the Institute of Oriental Manuscripts.
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Fox, Elizabeth. "Flesh and Blood." Inner Asia 23, no. 2 (November 18, 2021): 285–303. http://dx.doi.org/10.1163/22105018-12340175.
Повний текст джерелаАнотація:
Abstract Normative understandings of Mongolian kinship have long revolved around metaphors of flesh, blood and bone, while substantive approaches have focused on materials such as umbilical cords and photographic montages. In this article, I argue that the flesh of livestock has been largely overlooked in considerations of Mongolian kinship, and I address the role of meat in making and maintaining relations, both among people and between people and their homelands (nutag). In pastoral Mongolia, herd animals enact and enable a wide range of social relations. However, in the ethnographic context discussed here – the Ulaanbaatar ger districts – urban-rural migrants live at a distance from animals. No longer herders, their access to nutag meat is reliant on their connections to countryside relatives, rendering meat a kinship-making substance in new ways. This paper begins the work of analysing the shift from animal to meat-based enactments of relatedness in the age of the market.
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Futaki, Hiroshi. "A Re-examination of the Establishment of the Mongolian People’s Party, Centring on Dogsom’s Memoir." Inner Asia 2, no. 1 (2000): 37–60. http://dx.doi.org/10.1163/146481700793647887.
Повний текст джерелаАнотація:
AbstractD. Dogsom’s memoir which was published in Source Materials Related to the History of the Mongolian People’s Revolutionary Party (Ulaanbaatar, 1928) should be considered the most comprehensive account of the establishment of the Mongolian People’s Party. This memoir records extremely important facts which were later deliberately excluded from the description of modern Mongolian history, such as the Mongolian nationalists’ approach to the White Russian regime and their religious and ritualistic observance. The comparison of three main source materials, that is, Dogsom’s memoir, Sorokovikov’s accounts and the 1934 edition of the history of the Mongolian revolution, reveals that the hitherto accepted theory of the establishment of the Mongolian People’s Party contains fundamental errors, including the date of the establishment of the party. Additionally ‘the myth of Sükhbaatar’ strongly influenced the 1934 edition of the history of the Mongolian revolution. This edition has been treated as the most reliable source material for the study of the 1921 revolution. It is difficult to agree with the accepted theory that on 25 June 1920 two groups gathered at Danzan’s, adopted the party’s manifesto and united into the Mongolian People’s Party. This paper is intended to show it is very improbable that the meeting and decision took place on 25 June. The meeting at Dogsom’s which was held in the second month of spring using the lunar calendar in 1920 should be regarded as the real turning point for the Mongolian revolutionaries in the development of the Mongolian People’s Party.
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Billé, Franck. "Sounds and Scripts of Modernity: Language Ideologies and Practices in Contemporary Mongolia." Inner Asia 12, no. 2 (2010): 231–52. http://dx.doi.org/10.1163/000000010794983522.
Повний текст джерелаАнотація:
AbstractThe change of script from the traditional bichig to Cyrillic that took place in Mongolia in the 1940s brought Mongols closer to the rest of the Soviet world and effected a break with ethnically and linguistically identical populations beyond the borders. While the political ramifications of this transition have been examined at length, much less attention has been given to the impact that the introduction of a new script has had on Mongolian phonology. This paper examines some of the language ideologies currently prevalent in Mongolia as well as the new language practices that have emerged in the last two decades around the use of Latin.
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Shagdar, Bat-Erdene, Sukhbat Galsan-Yondon, Enebish Sundui, and Gurbadam Amgalanbaatar. "Body Structure and Operation Features of Mongolian High Ranked Male Athletes." Central Asian Journal of Medical Sciences 8, no. 3 (September 30, 2022): 140–49. http://dx.doi.org/10.24079/cajms.2022.09.002.
Повний текст джерелаАнотація:
Objectives: The purpose of this study is to determine the level of morphological and functional indicators depending on sports specializations among high-ranked Mongolian male athletes. Methods: Our study involved 218 athletes aged 18 - 34 in six sports and measured body composition by anthropometry and bioelectrical impedance. Physical performance was assessed by Harvard test, spirometry and physical fitness testing. Results: Sports specializations affect the indicators of physical development and body composition of athletes, which revealed significant differences between them. Martial arts athletes are stronger, more flexible, and more balanced than in team sports. As the ranks increase, body composition and performance get better. According to the Harvard test, 89.2 % (99) of team sports athletes and 98.2 % (55) of martial arts athletes received good and excellent marks. By the spirometry test, team sports groups have higher lung function results. Conclusion: Mongolian high-ranked male athletes have different body compositions in different sports types and it can create a profile of athletes within specific sports. Many years of training can improve the athlete’s performance. The cardiovascular function of athletes involved in martial arts quickly returns to normal after training. In team sports group, lung function is more adapted during a long period of training.
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Baioud, Gegentuul. "Producing Authenticity: Ethnic Costumes in Contemporary Inner Mongolia." Inner Asia 23, no. 1 (May 26, 2021): 150–73. http://dx.doi.org/10.1163/22105018-12340166.
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Abstract This article examines multivocal Mongolian costumes to shed light on the performance and representation of Mongolian identities in China. In particular, it explores the promotion of Mongolian costumes in online media spaces, in commercial cultural studios, and at state-sponsored heritage events. The article argues that the discursive construction of authenticity and cultural hegemony overshadows and hierarchises heterogenous Mongolian cultures and identities. The article also finds that the meanings taken on by Mongolian costumes contest and go beyond those inscribed by the state. The study aims to improve our understanding of minority cultural transformation in post-Mao China and the agency of minority Mongols who reshape their evolving cultural forms.
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Baatarnaran, Tsetsentsolmon. "The Features of Musical Folklore in Mongolian Shamanic Chanting." Inner Asia 9, no. 1 (2007): 109–17. http://dx.doi.org/10.1163/146481707793646601.
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AbstractThis paper explores the specific features of musical folklore in Mongolian Shamanic tradition through the four essential features of folk art works, selectivity, existence, continuity and complexity. Adopting the systematic theory of Mongolian folklore including folk music which was developed by Jamtsyn Badraa, Mongolian folklorist, on the basis of Indian philosopher Nagarjuna’s Eightfold Negation, the author examines the chanting ways (formation or improvisation), functions (non- or multifunctional), learning process (transmission), and authorship (collectivity and individuality) of Mongolian Shamanic chanting.
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Empson, Rebecca, and Baasanjav Terbish. "'With Poem-Bullets Around Our Waist': A Translation of Choinom's Poem 'Buriad' With Notes." Inner Asia 11, no. 1 (2009): 115–45. http://dx.doi.org/10.1163/000000009793066622.
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AbstractThis article examines Mongolian perspectives on the Buriad through the vector of a poem called 'Buriad', written by the dissident Mongolian poet and writer Choinom Renchin during the socialist era. In the first part, we give a short biography of Choinom, along with an analysis of his poem. We suggest that the poem may be viewed as a critique of dominant Halh perspectives on the Buriad, while raising more general issues to do with historicity, political repression, youth, love, and Mongolian poetry. In the second part, we present the first-ever English translation of Choinom's poem, along with a Mongolian Cyrillic version. This is to add to the slender volume of literature on Mongolian poetry available in English.
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Pedersen, Morten Axel. "Tarrying with Repression: Political Anecdotes and Social Memory in Northern Mongolia." Inner Asia 8, no. 2 (2006): 163–81. http://dx.doi.org/10.1163/146481706793646684.
Повний текст джерелаАнотація:
AbstractThis article1 explores different forms of social memory about the state socialist repression of Mongolian Buddhism in the 1930s. Based on two political anecdotes collected during fieldwork among Darhads in Northern Mongolia as well as on recent studies of social memory in Mongolia and Buryatia by Christopher Kaplonski and Caroline Humphrey, I identify three ‘mnemonic tropes,’ which are appropriated by people in recounting these tragic events of the past, namely, what I call the digital, the paranoid, and the comical mode of collective remembering respectively. In broad terms, these mnemonic attitudes seem to correspond to three scapes of remembering: a radically liberal, a mildly conservative, and a neo-authoritarian political climate respectively.