Exploring the Persistence of Mongolian Women Leaders Holly D
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Cross-Currents 31 | 1 Introduction
UC Berkeley Cross-Currents: East Asian History and Culture Review Title Introduction to "Buddhist Art of Mongolia: Cross-Cultural Connections, Discoveries, and Interpretations" Permalink https://escholarship.org/uc/item/5kj9c57m Journal Cross-Currents: East Asian History and Culture Review, 1(31) ISSN 2158-9674 Author Tsultemin, Uranchimeg Publication Date 2019-06-01 eScholarship.org Powered by the California Digital Library University of California Introduction to “Buddhist Art of Mongolia: Cross-Cultural Connections, Discoveries, and Interpretations” Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Introduction to ‘Buddhist Art of Mongolia: Cross-Cultural Connections, Discoveries, and Interpretations.’” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 1– 6. https://cross-currents.berkeley.edu/e-journal/issue-31/introduction. A comparative and analytical discussion of Mongolian Buddhist art is a long overdue project. In the 1970s and 1980s, Nyam-Osoryn Tsultem’s lavishly illustrated publications broke ground for the study of Mongolian Buddhist art.1 His five-volume work was organized by genre (painting, sculpture, architecture, decorative arts) and included a monograph on a single artist, Zanabazar (Tsultem 1982a, 1986, 1987, 1988, 1989). Tsultem’s books introduced readers to the major Buddhist art centers and sites, artists and their works, techniques, media, and styles. He developed and wrote extensively about his concepts of “schools”—including the school of Zanabazar and the school of Ikh Khüree—inspired by Mongolian ger- (yurt-) based education, the artists’ teacher- disciple or preceptor-apprentice relationships, and monastic workshops for rituals and production of art. The very concept of “schools” and its underpinning methodology itself derives from the Medieval European practice of workshops and, for example, the model of scuola (school) evidenced in Italy. -
1 Running Head: MONGOLIAN MORALITY in the EAST and THE
1 Running head: MONGOLIAN MORALITY IN THE EAST AND THE WEST Mongolian Morality in the East and the West: Do Moral Values Change Through Acculturation? Master`s thesis Bulgan Altangerel ANR: 663219 Supervisors: Fieke Wagemans, Michael Bender Tilburg University 8th July, 2016 MONGOLIAN MORALITY IN THE EAST AND THE WEST 2 The journey of writing this thesis hasn’t been easy but it brought me a lot of thought, new wisdom and at the same time left with many questions. I couldn’t have gone through this process without the help of many people. First, I would like to express my sincere gratitude to my sister Khulan Altangerel for her continuous support and confidence that she placed in me. I would like to thank my supervisors, Fieke Wagemans and Professor Michael Bender for all the advice and guidance that they gave me. My gratitude goes to Amantai Merkit, Khongorzul and Tunaljin Bat- erdene, who devoted their precious time to accurately translate the survey and supported the data collection. I am also grateful for the care and encouragement given by my family, Tsahimurtuu community and my friends. And lastly, I would like to thank all the people who participated in this study. MONGOLIAN MORALITY IN THE EAST AND THE WEST 3 Abstract Researchers have invested much effort in understanding the development of moral mind within the society one grows in. However, the dynamics of morals in response to environmental change in the case of immigration has received scarce attention in the literature. The present study aims to contribute in understanding to what extent moral standards acquired in the home culture gets modified as a result of acculturation and if yes, which contextual factors can help explain this change. -
CORE STRENGTH WITHIN MONGOL DIASPORA COMMUNITIES Archaeological Evidence Places Early Stone Age Human Habitation in the Southern
CORE STRENGTH WITHIN MONGOL DIASPORA COMMUNITIES Archaeological evidence places early Stone Age human habitation in the southern Gobi between 100,000 and 200,000 years ago 1. While they were nomadic hunter-gatherers it is believed that they migrated to southern Asia, Australia, and America through Beringia 50,000 BP. This prehistoric migration played a major role in fundamental dispersion of world population. As human migration was an essential part of human evolution in prehistoric era the historical mass dispersions in Middle Age and Modern times brought a significant influence on political and socioeconomic progress throughout the world and the latter has been studied under the Theory of Diaspora. This article attempts to analyze Mongol Diaspora and its characteristics. The Middle Age-Mongol Diaspora started by the time of the Great Mongol Empire was expanding from present-day Poland in the west to Korea in the east and from Siberia in the north to the Gulf of Oman and Vietnam in the south. Mongols were scattered throughout the territory of the Great Empire, but the disproportionately small number of Mongol conquerors compared with the masses of subject peoples and the change in Mongol cultural patterns along with influence of foreign religions caused them to fell prey to alien cultures after the decline of the Empire. As a result, modern days Hazara communities in northeastern Afghanistan and a small group of Mohol/Mohgul in India, Daur, Dongxiang (Santa), Monguor or Chagaan Monggol, Yunnan Mongols, Sichuan Mongols, Sogwo Arig, Yugur and Bonan people in China are considered as descendants of Mongol soldiers, who obeyed their Khaan’s order to safeguard the conquered area and waited in exceptional loyalty. -
Leveled Reading- -Resources- -Activities
BIO Sphere -Leveled Reading- ATI RE VE C -Resources- K R A A A A L L L L C C C -Activities- C D L R W O Editable Presentation hosted on Google Slides. Click to Download. Early Life Personality & Characteristics ● Khutulun was a very strong woman. She ● Khutulun was born around 1260 in the Khutulun Mongol Empire. was very large and powerful. ● By 1280, her father Kaidu was the ● Her large size helped her succeed in Mongolian Warrior most powerful ruler in Central Asia. He archery, wrestling, and battle. ruled a large area of land, which included western Mongolia and India. ● She also had a very strong personality. ● She was the niece of the feared ● She knew what she wanted and didn’t Kublai Khan and was also related to back down. Genghis Khan. Mongolian Empire Map ● Her name meant "Moonlight" in her Depiction of Khutulun native language. Life Story Life Story Life Story ● Khutulun was very skilled at riding ● Khutulun often fought beside her ● Many men wanted to marry Khutulun to horses. father in battle. become part of the royal family. ● She grew up with fourteen brothers, so ● Many people thought she was blessed ● She said she wouldn’t marry any man she learned how to stick up for herself. by the spirits. who was weaker than her. She could beat her brothers in competition. ● Marco Polo said that she could grab a ● She wrestled anyone who wanted to soldier as fast as a hawk could grab a marry her, but she would always win. ● She became known as a wrestler that chicken. -
The Association Between Breastfeeding Practices in Mongolia and Geographical Location of the Mother and Child
The Association Between Breastfeeding Practices in Mongolia and Geographical Location of the Mother and Child Isabel Dickson A thesis submitted in partial fulfillment of the requirements for the degree of Master of Public Health University of Washington 2012 Committee: Marcia Williams Clarence Spigner Program Authorized to Offer Degree: Public Health - Health Services University of Washington Abstract The Association Between Breastfeeding Practices in Mongolia and Geographical Location of the Mother and Child Isabel Dickson Chair of the Supervisory Committee: Senior Lecturer Marcia Williams Department of Epidemiology Background A large body of research has shown that breastfeeding is optimal for infants and mothers. Previously high rates of exclusive breastfeeding in Mongolia have declined in recent years. Increased urban migration may be a factor in breastfeeding practices in rural compared to urban settings. Methods This cross-sectional study analyzed a subset of infants aged 6-23 months from the 3rd National Nutrition Survey in Mongolia to compare breastfeeding practices in urban and rural areas including exclusive breastfeeding for at least 6 months and duration of breastfeeding. Analysis Logistic regression was used to compare likelihood of exclusive breastfeeding for at least 6 months between rural and urban subjects. Cox regression was used to estimate hazard ratios between rural and urban subjects for likelihood of weaning. Results Of 495 infants who were aged 6-23 months at time of survey, 202 (41%) were 6-11 months, and 293 (59%) were 11-23 months of age. In this sample, 309 (62%) of the subjects were categorized as rural residence, while 186 (38%) were categorized as urban. -
Convention on the Elimination of All Forms of Discrimination Against Women
United Nations CEDAW/C/MNG/8-9 Convention on the Elimination Distr.: General of All Forms of Discrimination 3 December 2014 against Women Original: English Committee on the Elimination of Discrimination against Women Consideration of reports submitted by States parties under article 18 of the Convention Eighth and ninth periodic reports of States parties due in 2014 Mongolia* [Date received: 5 November 2014] * The present document is being issued without formal editing. 14-66067 (E) 050115 *1466067* CEDAW/C/MNG/8-9 Contents Page Introduction ................................................................... 3 i. Explication on the combined eighth and ninth periodic report of the Government of Mongolia on the implementation of the Convention on the Elimination of All Forms of Discrimination against Women ................................... 3 ii. General Introduction on Mongolia ........................................ 3 Part One ...................................................................... 5 1.1 Laws, regulations and legislative measures intended to eliminate discrimination on grounds of gender (Article 2 and 3) ....................................... 5 1.2 Actions on breaking down the prevailing stereotype patterns on the responsibilities of women and men (Article 5) ............................................ 9 1.3 Actions to prevent and eliminate all forms of trafficking in women and children and exploitation of women in prostitution (Article 6) ......................... 10 Part Two .................................................................... -
Art, Ritual, and Representation: an Exploration of the Roles of Tsam Dance in Contemporary Mongolian Culture Mikaela Mroczynski SIT Study Abroad
SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2008 Art, Ritual, and Representation: An Exploration of the Roles of Tsam Dance in Contemporary Mongolian Culture Mikaela Mroczynski SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Dance Commons, and the History of Religions of Eastern Origins Commons Recommended Citation Mroczynski, Mikaela, "Art, Ritual, and Representation: An Exploration of the Roles of Tsam Dance in Contemporary Mongolian Culture" (2008). Independent Study Project (ISP) Collection. 57. https://digitalcollections.sit.edu/isp_collection/57 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. Art, Ritual, and Representation: An Exploration of the Roles of Tsam Dance in Contemporary Mongolian Culture Mikaela Mroczynski S. Ulziijargal World Learning SIT Study Abroad Mongolia Spring, 2008 2 Mroczynski Acknowledgements: I am amazed by the opportunities I have been given and the help provided to me along the way: Thank you to my friends and family back home, for believing I could make it here and supporting me at every step. Thank you to the entire staff at SIT. You have introduced me to Mongolia, a country I have grown to love with all my heart, and I am infinitely grateful. Thank you to my wonderful advisor Uranchimeg, for your inspiration and support. -
Scanned Using Book Scancenter 5033
Globalization ’s Impact on Mongolian Identity Issues and the Image of Chinggis Khan Alicia J. Campi PART I: The Mongols, this previously unheard-of nation that unexpectedly emerged to terrorize the whole world for two hundred years, disappeared again into obscurity with the advent of firearms. Even so, the name Mongol became one forever familiar to humankind, and the entire stretch of the thirteenth through the fifteenth centuries has come to be known as the Mongol era.' PART II; The historic science was the science, which has been badly affect ed, and the people of Mongolia bid farewell to their history and learned by heart the bistort' with distortion but fuU of ideolog}'. Because of this, the Mong olians started to forget their religious rituals, customs and traditions and the pa triotic feelings of Mongolians turned to the side of perishing as the internation alism was put above aU.^ PART III: For decades, Mongolia had subordinated national identity to So viet priorities __Now, they were set adrift in a sea of uncertainty, and Mongol ians were determined to define themselves as a nation and as a people. The new freedom was an opportunity as well as a crisis." As the three above quotations indicate, identity issues for the Mongolian peoples have always been complicated. In our increas ingly interconnected, media-driven world culture, nations with Baabar, Histoij of Mongolia (Ulaanbaatar: Monsudar Publishing, 1999), 4. 2 “The Political Report of the First Congress of the Mongolian Social-Demo cratic Party” (March 31, 1990), 14. " Tsedendamdyn Batbayar, Mongolia’s Foreign Folicy in the 1990s: New Identity and New Challenges (Ulaanbaatar: Institute for Strategic Studies, 2002), 8. -
Danshig Naadam Games
2018.07.04 Festival Danshig Naadam Games This short trip offers plenty of Mongolian experiences in only two days and just outside of Ulaanbaatar. A few weeks after the Na- tional Naadam Festival, the Danshig Naadam festival will be held on the first weekend of August 2019. The festival grounds are located at Hui Doloon Hudag, a large plain about 40km west of Ulaanbaatar. Before we visit the festival on the main day, that features among many highlights the ritual Tsam Mask dances, we explore Hustai National Park for a full day. Here we meet a local nomadic family and go on a game drive to see the Przewal- ski's horses that have been successfully reintroduced to the wild. Like the National Naadam, Danshig Naadam includes archery, horse racing and wrestling competitions, but there is in addition a strong focus on the history and practice of Buddhism. In 2015, Danshig Naadam was celebrated for the first time in 93 years. The revival of Danshig Naadam by the administration of Ulaanbaatar city and the Gandantegchinlen Monastery under the auspices of the “Historic, Harmonious and Hospitable” initiative aims to reintroduce the religious aspects of Naadam by including several performances and events highlighting Buddhism’s influ- ence on the people and culture of Mongolia. Saturday August 3rd—Hustai National Park We pick you up from your hotel after breakfast and leave Ulaanbaatar in westerly direction to Hustai National Park. We drive for about two hours. We have lunch with a local herding family, who live on the fringes of Hustai with their herds of live- stock. -
'Danzanravjaa Is My Hero!': the Transformation of Tradition In
> Portrait ‘Danzanravjaa is my hero!’: the transformation of tradition in contemporary Mongolian poetry This is quite possibly the first literary critical paper to be written in English on contemporary Mongolian poetry.1 As such, it would seem fitting that the title used here repeats the words of the poet Ayurzana. That he, a member of Ulaanbaatar’s young, cool intelligentsia, should see the 19th century poet-monk Danzanravjaa as his hero provides us with a powerful socio-cultural platform from which to observe how these young poets work in a modern idiom while remaining aware of their Mongolian heritage. g-a ayurzana (1970) Simon Wickham-Smith enchantment, the creation of a dream state through allitera- tion and echo. Standing in the silence of night, my mind stupefied, have written here previously on the life and work of the Who was it flashed across my dulled sight? I 5th Noyon Khutugt Danzanravjaa.2 Danzanravjaa’s educa- In fact, it is more a memory than a dream, but a memory This vision was as incense through the darkness, tion provided him with a vast corpus of religious and liter- caught in the clasp of melancholy, which characterises much A path of sadness hanging in the air. ary material from which he could draw, and it is the use he of this poetry. Take, for instance, Ölziitögs’s poem In your made of this tradition which characterises his poetic output. absence. For me, the overwhelming loss expressed in this I stumbled along a lighted path, Structurally, his technique makes frequent use of the head- poem is a temporary loss, and this emphasises the feeling that Seeking what remained in my memory. -
PRESENT SITUATION of KAZAKH-MONGOLIAN COMMUNITY Ts.Baatar, Ph.D
The Mongolian Journal of International Affairs Number 8-9, 2002 PRESENT SITUATION OF KAZAKH-MONGOLIAN COMMUNITY Ts.Baatar, Ph.D (Mongolia) The name and identity “kazakh” emerged in the sixteenth century, when a Kazakh Khanate was founded in today’s Kazakhstan. The Kazakh aristocrats trace their origin directly to Chinggis Khan or his sons. In the sixteenth century, ethnic Kazakhs were historically divided into three clans or zhuzes: The senior zhuz, the middle zhuz, and the junior zhuz. Once under the rule of the Oirad Mongols in the seventeenth to eighteen centuries, some middle zhuz Kazakhs later moved into Jungaria. The Kazakhs in Mongolia are mostly Abak-kerei and Naiman Kazakhs who settled in the Altai and Khovd regions, where they rented pasture from the lords of Mongolia during the 1860s according to Tarbagatai Protokol between Russia and Qing Dynasty. The nomads came to graze their sheep on the high mountain pastures during the summer, and spent the winter in Kazakhstan or Xinjiang province in China. After the Mongolian revolution in 1921, a permanent border was drawn by agreement between China, Russia and Mongolia, but the Kazakhs remained nomadic until the 1930s, crossing the border at their own will.1 The word kazakh is said to mean ‘free warrior’ or ‘steppe roamer’. Kazakhs trace their roots to the fifteenth century, when rebellious kinsmen of an Uzbek Khan broke away and settled in present-day Kazakhstan. In Mongolia, more than in Kazakhstan, Kazakh women wear long dresses with stand-up collars, or brightly decorated velvet waistcoats and heavy jewelry. The men still wear baggy shirts and trousers, sleeveless jackets, wool or cotton robes, and a skullcap or a high, tasseled felt hat.2 In 1923 the Mongolian Kazakh population numbered 1,870 households and 11,220 people.3 Subsequently, many more have come to Mongolia from 3 Paul Greenway, Robert Story and Gobriel Lafitte (1997), Mongolia (Lonely Planet Publications), p.231. -
Tribal Values and Norms in Mongolia and Their Effect on Women's Status
Open Journal of Social Sciences, 2015, 3, 120-126 Published Online May 2015 in SciRes. http://www.scirp.org/journal/jss http://dx.doi.org/10.4236/jss.2015.35017 Tribal Values and Norms in Mongolia and Their Effect on Women’s Status Shaul M. Gabbay Josef Korbel School of International Studies, University of Denver, Denver, USA Email: [email protected] Received 5 March 2015; accepted 23 May 2015; published 26 May 2015 Copyright © 2015 by author and Scientific Research Publishing Inc. This work is licensed under the Creative Commons Attribution International License (CC BY). http://creativecommons.org/licenses/by/4.0/ Abstract Roughly the size of Alaska, Mongolia is a landlocked country between Russia on its northern fron- tier and China on its southern border. With just over three million inhabitants, it is sparsely po- pulated, with nearly half of the people living in the capital city of Ulaanbaatar, and in other pro- vincial centers. The tribal networks in Mongolia are the main tenants of social structural charac- teristics in the society. In this paper, the effect of tribal values and norms on family structures par- ticularly with regards to women is delineated analyzed and discussed. The influence and similari- ty to Muslim cultural tribal structures in and outside of Mongolia are used in a comparative socio- logical meta analysis methodology. Keywords Mongolia, Tribes, Values, Women 1. Introduction Roughly the size of Alaska, Mongolia is a landlocked country between Russia on its northern frontier and China on its southern border. With just over three million inhabitants it is sparsely populated, with nearly half of the people living in the capital city of Ulaanbaatar, and in other provincial centers.