Initial-Syllable Devoicing in Chahar?
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Elites in Between Ethnic Mongolians and the Han in China 39
Elites in Between Ethnic Mongolians and the Han in China 39 Chelegeer Contents Introduction ...................................................................................... 696 MINZU in China at a Glance ................................................................ 696 Mongolian Elites Before 1949 .................................................................. 699 The Old Nobility ............................................................................. 700 From Old House to New Elite ............................................................... 702 Mongol MINZU from 1949 to 1979 ............................................................ 704 Economic and Cultural Reforming .......................................................... 705 MINZU as Social Transformation ........................................................... 707 Ongoing Generations from the 1980s ........................................................... 709 Conclusion ....................................................................................... 711 References ....................................................................................... 712 Abstract Whether an ethnicity or a nationality is a natural and historical entity with clear self-consciousness, or a constructed identity as one of the consequences of modernity, there are always academic debates in sociology. By concerning Mongolian elites, this chapter argues their essential role in interacting with Han, the dominant population of China, through history and informing their -
Chinggis Khan on Film: Globalization, Nationalism, and Historical Revisionism
Volume 16 | Issue 22 | Number 1 | Article ID 5214 | Nov 15, 2018 The Asia-Pacific Journal | Japan Focus Chinggis Khan on Film: Globalization, Nationalism, and Historical Revisionism Robert Y. Eng Few personalities in world history have had a (which had been replaced by the Cyrillic more compelling personal story or a greater script), the rehabilitation of Chinggis Khan, and impact on the world than Temüjin, who rose the revival of Tibetan Buddhism. Mongols from destitute circumstances to be crowned as celebrated the rediscovery of Chinggis Khan as Chinggis Khan in 1206 and became the founder a national symbol through religious of the world’s greatest contiguous land empire. celebrations, national festivals, academic Today, eight and a half centuries after his birth, conferences, poetic renditions, art exhibitions, Chinggis Khan remains an object of personal and rock songs.3 His name and image were also and collective fascination, and his image and commodified. The international airport at life story are appropriated for the purposes of Ulaanbaatar is named after Chinggis, as are constructing national identity and commercial one of the capital’s fanciest hotels and one of profit. its most popular beers. Chinggis’ image appears on every denomination of the Vilified as a murderous tyrant outside his Mongolian currency. homeland, yet celebrated by the Mongols as a great hero and object of cultic worship for This revival of a national cult, one that had centuries,1 Chinggis Khan’s reputation been banned during the socialist era, is a underwent an eclipse even in Mongolia when it response to endemic corruption, growing fell under Soviet domination in the early economic inequalities, and a host of other twentieth century. -
Scanned Using Book Scancenter 5033
I HISTORICAL PROLOGUE The Land and the People Demchugdongrob, commonly known as De Wang (Prince De in Chinese), was a thirty-first generation descendant of Chinggis Khan and the last ruler of Mongolia from the altan urag, the Golden Clan of the Chinggisids. The only son of Prince Namjilwang- chug, Demchugdongrob was bom in the Sunid Right Banner of Inner Mongolia in 1902 and died in Hohhot, the capital of the Inner Mongolian Autonomous Region, in 1966. The Sunid was one of the tribes that initially supported Chinggis Khan (r. 1206- 1227). In the sixteenth century, Dayan Khan reunified Mongolia and put this tribe under the control of his eldest son, Torubolod. Thereafter, the descendants of Torubolod be came the rulers not only of the Sunid but also of the Chahar (Chakhar), Ujumuchin, and Khauchid tribes. The Chahar tribe was always under the direct control of the khan him self During the Manchu domination, the Sunid was divided into the Right Flank and Left Flank Banners, and both were part of the group of banners placed under the Shilingol League. During the first half of the seventeenth century, the Manchus expanded to the southern parts of Manchuria and began to compete with the Ming Chinese. Realizing the danger in the rise of the Manchus, Ligdan Khan, the last Mongolian Grand Khan, aban doned his people ’s traditional hostility toward the Chinese and formed an alliance with the Ming court to fight the Manchus. Although this policy was prudent, it was unaccept able to most Mongolian tribal leaders, who subsequently rebelled and joined the Manchu camp. -
Ethnic Minority Rights
ETHNIC MINORITY RIGHTS Findings • During the Commission’s 2019 reporting year, the Chinese Communist Party’s United Front Work Department continued to promote ethnic affairs work at all levels of Party and state governance that emphasized the importance of ‘‘sinicizing’’ eth- nic and religious minorities. Officials emphasized the need to ‘‘sinicize’’ the country’s religions, including Islam. Official ‘‘sinicization’’ efforts contributed to the increasing marginalization of ethnic minorities and their cultures and lan- guages. • Reports indicate that official efforts to repress Islamic prac- tices in the Xinjiang Uyghur Autonomous Region (XUAR) have spread beyond the XUAR to Hui communities living in other locations. Developments suggest officials may be starting to carry out religious repression in areas outside of the XUAR that are modeled on restrictions already implemented within the XUAR. In November 2018, official media reported that Zhang Yunsheng, Communist Party official of the Ningxia Hui Autonomous Region, had signed a counterterrorism agreement with XUAR officials during a trip to the XUAR to learn about its efforts to fight terrorism, maintain ‘‘social stability,’’ and manage religious affairs. • During the reporting year, authorities carried out the phys- ical destruction and alteration of Hui Muslim spaces and struc- tures, continuing a recent trend away from relative toleration of Hui Muslim faith communities. Officials demolished a mosque in a Hui community in Gansu province, raided and closed several mosques in Hui areas in Yunnan province, closed an Arabic-language school serving Hui students in Gansu, and carried out changes such as removing Arabic sign- age in Hui areas. These changes narrowed the space for Hui Muslim believers to assert an ethnic and religious identity dis- tinct from that of the dominant Han Chinese population. -
Spitting Blood: Medieval Mongol Medical Practices1
Spitting Blood: Medieval Mongol Medical Practices 175 Chapter 7 Spitting Blood: Medieval Mongol Medical Practices1 Timothy May In 1201, during a battle along the Onon River in northern Mongolia, Chinggis Khan suffered a neck wound, presumably from an arrow. Jelme, one of his sub- ordinates, saved his khan by sucking the wound, thereby preventing blood clots and possible embolism from occurring. When Chinggis Khan awoke, he glanced around and noticed that he was surrounded by blood splatter. His reaction is both laconic and exasperated: “What is this? Could you have spat farther away?”2 But for the presence of one of his servitors, Temüjin (the man who became Chinggis Khan and established the largest contiguous empire in history) would have died from a neck wound in a battle that is even now forgotten in history and would have been of even less consequence in world history with his death. Although a number of studies on Mongol warfare have been written, much less attention has been given to the medical care associated with the wounds sustained through warfare.3 While the incident between Jelme and Chinggis Khan demonstrates that the Mongols possessed a more sophisticated under- standing of trauma medical care than one might suspect, other incidents 1 My thanks go to Scott Jacobs for funding part of the research for this article. 2 The Secret History of the Mongols, §145. Henceforth, SHM. The best translation is Igor de Rachewiltz, trans. and ed., The Secret History of the Mongols (Leiden: Brill, 2004). For this work, I have also consulted Frances W. -
Chinggis Khan: Ancestor, Buddha Or Shaman? Isabelle Charleux
Chinggis Khan: Ancestor, Buddha or Shaman? Isabelle Charleux To cite this version: Isabelle Charleux. Chinggis Khan: Ancestor, Buddha or Shaman?: On the uses and abuses of the portrait of Chinggis Khan. Mongolian studies, The Mongolian society, Bloomington (Indiana, Etats- Unis), 2009, 31, pp.207-258. halshs-00613828 HAL Id: halshs-00613828 https://halshs.archives-ouvertes.fr/halshs-00613828 Submitted on 6 Aug 2011 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Isabelle Charleux, «Chinggis Khan: Ancestor, Buddha or Shaman? » Author’s own file, not the published version. Please see the published version, Mongolian Studies , 31 (2009), 207-258 Chinggis Khan: Ancestor, Buddha or Shaman? On the uses and abuses of the portrait of Chinggis Khan 1 Isabelle Charleux CNRS, Groupe Religions, Sociétés, Laïcités Paris, France The perception of Chinggis Khan by Mongols, Chinese, Central Asians and Europeans has already been discussed by several scholars, 2 but the visual representations corresponding to the different narratives developed by them have not yet attracted much attention. However, studying the visual images of Chinggis Khan can tell us much about the nature of his cult and the messages the various authorities that manipulated it aimed to convey. -
685 DATING the TAVAN TOLGOI SITE, MONGOLIA: BURIALS of the NOBILITY from GENGHIS KHAN's ERA M Youn1 • J C Kim2 • H K Kim3
RADIOCARBON, Vol 49, Nr 2, 2007, p 685–691 © 2007 by the Arizona Board of Regents on behalf of the University of Arizona DATING THE TAVAN TOLGOI SITE, MONGOLIA: BURIALS OF THE NOBILITY FROM GENGHIS KHAN’S ERA M Youn1 • J C Kim2 • H K Kim3 • D Tumen4 • D Navaan4 • M Erdene4 ABSTRACT. The Tavan Tolgoi (Five Holy Hills) site, located in Ongon sum, Sukhbaatar aimag, in southeastern Mongolia, consists of about 20 burials. During the preliminary 2004 excavations conducted by the Department of Anthropology and Archaeology, National University of Mongolia, 7 graves were unearthed. In grave 1 (2004), the skeleton of a woman 40 yr old, wearing golden rings with the inscription of a Siberian falcon, was found together with other ornamental artifacts. In grave 2 (2004), a man with a gold-gilded saddle and a horse were buried. Adornments strongly indicate that these burials date to the Great Mongol Empire period and may relate to the Golden Horde lineage of Genghis Khan. Initial accelerator mass spectrometry (AMS) radiocarbon dating of wood from a coffin at burial 2004-6 (Table 1) gave an age of 860 ± 60 BP, and the age of a human bone sample from burial 2004-1 was determined as 890 ± 40 BP. Subsequent excavations yielded 13 samples for 14C dating, and 7 of them have been dated thus far. The calibrated dates were in the range of AD 1130–1250, which is in agreement with Genghis Khan’s life span. Artifacts strongly suggest that these burials belong to nobility or members of the royal family. -
Grey to Green: the Wolf As Culture and Profit in Mongolia and the Importance of Its Survival
SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Fall 2009 Grey to Green: The olW f as Culture and Profit in Mongolia and the Importance of Its Survival Samuel LeGrys SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Animal Sciences Commons, and the Anthropology Commons Recommended Citation LeGrys, Samuel, "Grey to Green: The oW lf as Culture and Profit in onM golia and the Importance of Its Survival" (2009). Independent Study Project (ISP) Collection. 800. https://digitalcollections.sit.edu/isp_collection/800 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]. Grey to Green: The Wolf as Culture and Profit in Mongolia and the Importance of its Survival Report by Samuel LeGrys SIT Mongolia Fall 2009 Contents of this Report: Page # 3) Abstract 4) Introduction a. Previous Experience b. Objectives c. Hypothesis 6) Methodology a. Dadal Strategies b. UB Strategies c. Obstacles Encountered 10) Acknowledgements 12) The Report: “Grey to Green” a. Cultural Significance: “We are People of the Wolf” b. The Wolf and Economy c. The Environmental Reality d. Food for Thought: the Wolf’s Importance to Mongolia 32) Reflections: Why this Report is Not Good Enough 33) Bibliography a. Interviews b. Resources LeGrys 2 Abstract “The king of this place could be Bear; it can capture and eat anything, even roe deer and moose. -
The Mongol Empire Between Myth and Reality: Studies in Anthropological History
The Mongol Empire between Myth and Reality Iran Studies Editorial Board Ali Gheissari (University of San Diego, CA) Yann Richard (Sorbonne Nouvelle) Christoph Werner (University of Marburg) VOLUME 11 The titles published in this series are listed at brill.com/is The Mongol Empire between Myth and Reality Studies in Anthropological History By Denise Aigle LEIDEN | BOSTON Cover illustration: Genghis Khan’s quriltai of 1206, illustration from Rashīd al-Dīn, Jāmiʿ al-tawārīkh, BNF Suppl. persan 1113, fol. 139v. Library of Congress Cataloging-in-Publication Data Aigle, Denise. The Mongol Empire between myth and reality : studies in anthropological history / by Denise Aigle. pages cm. — (Iran studies ; v. 11) Includes bibliographical references and index. ISBN 978-90-04-27749-6 (hardback : alk. paper) — ISBN 978-90-04-28064-9 (e-book : alk. paper) 1. Mongols—History—To 1500. 2. Ethnohistory—Asia. I. Title. DS19.A36 2014 950’.2—dc23 2014030153 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see brill.com/brill-typeface. issn 1569-7401 isbn 978-90-04-27749-6 (hardback) isbn 978-90-04-28064-9 (e-book) Copyright 2015 by Koninklijke Brill nv, Leiden, The Netherlands. Koninklijke Brill nv incorporates the imprints Brill, Brill Nijhoff, Global Oriental and Hotei Publishing. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. -
Nomads and Their Inner World
Volume 17 | Issue 14 | Number 1 | Article ID 5293 | Jul 15, 2019 The Asia-Pacific Journal | Japan Focus Nomads and Their Inner World Burensain Borjigin A dialogue between Uradyn E. Bulag and outside world. Below we present a lightly Burensain Borjigin redacted English version of Borjigin’s lecture and the impromptu dialogue between Bulag and Borjigin. This is the text of the 2019 “Nomad Relays” Academic Lecture Nomad Relays is an annual non-profit event celebrating nomadic culture on a Saturday of every June. Initiated by film director Uragshaa (Wuershan), musician Yalagch (Ilchi), anthropologist Uradyn E. Bulag and artist Chyanga (Qin Ga) in June 2018, the event aims to bring academic lectures, art exhibitions, films, musical performances and other related activities together to present the charms of nomadic culture, explore its contemporary significance, and reflect on its inheritance and future development. On 8 June 2019, in the second annual Nomad Relays event held at Mongol Camp (South Camp), Chaoyang District, Beijing, Burensain Borjigin, a renowned Mongolist historian based in Japan, was invited to lecture on the inner world of nomads and engage in a dialogue with Uradyn Bulag. In the lecture, Borjigin shared his educational and academic research experiences and his embarrassment at his own identity as a peasant Mongol. He vividly interpreted the problems of diversification in today’s Mongolian world caused by a variety of forces such as sedentarisation cum agriculturalisation, and marketisation cum urbanisation. In the dialogue, they further discussed significations of “diversity” for nomadic culture in different contexts. They also emphasised the importance of understanding nomads’ inner world in order to strengthen their confidence to communicate with the 1 17 | 14 | 1 APJ | JF experience and thinking began with knowing myself and accepting myself. -
Mongol Clothing in the Yuan Period*
Acta Orientalia Academiae Scientiarum Hung. Volume 68 (4), 385 – 414 (2015) DOI: 10.1556/062.2015.68.4.2 MONGOL CLOTHING IN THE YUAN PERIOD* ILDIKÓ OKA Department of Mongol and Inner Asian Studies, Eötvös Loránd University H-1088 Budapest, Múzeum krt. 4/b, Hungary e-mail: [email protected] The subject of this paper is clothing, specifically the costumes of the Great Mongol Empire. It is based on recent archaeological discoveries from the territory of the Yuan and the Juchid realms, and in particular on my personal study of the textile finds from Nartiin Xad and Buxiin Xušuu, Mon- golia. The reconstruction of some of the costumes from there have made it possible to have a more complete picture of the clothes and to recognise their parallels not only among the other archaeo- logical finds, but also as regards the figural representations of the era. The data of these costumes together with the written sources provide us a new way of understanding the clothing culture of the Mongol imperial era. Key words: archaeological textiles, clothing, costumes, Mongol, Yuan, Ilkhanid, Golden Horde, Chronicon Pictum. Introduction Thomas T. Allsen in his monograph has written about the connection of clothes and political cultures of the Mongol Empire and suggested that his historical studies should be continued by “specialists on textiles” (Allsen 2001, p. 10). This paper tries to focus on the costumes of the empire and to define the characteristic features that made them “Mongol” in the eyes of the contemporaries. To make this problem even more complicated, similar costumes, worn by non-Mongol people, appear in the fig- ural representations from outside the Mongol Empire. -
“Fate Did Not Hand Genghis Khan His Destiny; He Made It for Himself.”
“Fate did not hand Genghis Khan his destiny; he made it for himself.” •Born with a blood clot in his hand, Temujin of the Borjigin or Blue Wolves, was a man born to the harsh steppes of Mongolia. •The Mongolian steppes determine their way of life as pastoralists,(people who herd domesticated animals), herders and raiders. •They formed kinship groups called a clan. •Yesugei, his father, was poisoned. •Yesugei’s 7 children, plus his 2 wives were abandoned to die by the tribe. •At one point, Temujin was enslaved by another tribe. Scene from the movie “Mongol” where the boy is captured and enslaved. •At 16, he married Borte, the love of his life. •After 3 months of marriage, Borte was kidnapped. •This forever placed Temujin on the path of the warrior. •He led a raid and Scene from the movie “Mongol” where rescued Borte. Borte is captured by the Merkits. •By 1206 AD, he had conquered every tribe on the steppes. •He was elected and blessed – and renamed “Genghis Khan” or Universal Artist’s rendering of Genghis Ruler.” Khan and his bow. •He appointed people based on loyalty and achievement to leadership positions. •He expanded and protected the merchants along the Silk Roads. •In his Great Law, he supported free trade and religious tolerance. “Archery won Genghis Khan his empire.” Author Conn Iggulden •Mongols were good horseman and archers. •They carried the Mongolian double-curved bow. It’s draw strength would not be equaled by Europeans for another 200 years. •Draw strength = “the ability to lift 2 men in the air, at a full gallop, on 2 fingers.” •Mongol warriors were fast riders, with modern armor.