Rivalry of the Descendants of Chinggis Khan and His Brother Khasar As a Factor in Mongolian History
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On the Court Mongolian Music in Qing Dynasty
2019 International Conference on Humanities, Cultures, Arts and Design (ICHCAD 2019) On the Court Mongolian Music in Qing Dynasty Xin Liushisan Institute of Social Sciences, Northwest University for Nationalities, Lanzhou, Gansu, 730030, China Inner Mongolia University for Nationalities, Inner Mongolia, Tongliao City, China Keywords: Qing Dynasty, Court, Mongolian Music, Analysis Abstract: Mongolian Music, as the Main Type of Music in Qing Court, Had Its Important Reasons. in 1741, Emperor Qianlong Did Not Follow the Group System and Ordered the Revision of Later Edition of Justice by Lu Lu. among Them, Mongolian Lin Danhan's Court Music Ensemble Was Included with the Jia Blow Movement, and Became the Main Content of Qing Dynasty's Court Mongolian Music. This Precious Music Type Has Been Handed Down to This Day and Needs to Be Further Studied and Protected in the Future. 1. Introduction During the Kangxi Years, the Protection of Court Music Was Strengthened and Ritual Music Began to Be Reorganized. among Them, the Revision of Justice of Lu Lu Was Ordered to Have the Greatest Impact on Mongolian Music. in the Six Years of Qianlong, Later Edition of Justice by Lu Lu Included the Ensemble and the Blow Movement in Later Edition of Justice by Lu Lu. in the Qing Dynasty Huidian, the Fanbu Ensemble and the Bankuai Movement Were Translated into Manchu. These Two Parts Are the Combination of Chinese, Mongolian and Manchu in the Later Edition of Lu Zhengyi. Moreover, These Mongolian Music Also Became the Important Repertoire to Be Played At the Large-Scale Palace Banquet in the Qing Dynasty. -
2. Historical Overview: Social Order in Mā Warāʾ Al-Nahr
2. Historical Overview: Social Order in Mā Warāʾ al-Nahr With the beginning of Uzbek dominance in southern Central Asia around the year 1500, a fresh wave of Turkic nomads was brought in and added a new element to the populace of the region.1 Initially the establishment of Uzbek rule took the form of a nomadic conquest aiming to gain access to the irrigated and urban areas of Transoxania. The following sedentarization of the Uzbek newcomers was a long-term process that took three and perhaps even more centuries. In the course of time, the conquerors mixed with those Turkic groups that had already been settled in the Oxus region for hundreds of years, and, of course, with parts of the sedentary Persian-speaking population.2 Based on the secondary literature, this chapter is devoted to the most important historical developments in Mā Warāʾ al-Nahr since the beginning of the sixteenth century. By recapitulating the milestones of Uzbek rule, I want to give a brief overview of the historical background for those who are not familiar with Central Asian history. I will explore the most significant elements of the local social order at the highest level of social integration: the rulers and ruling clans. In doing so, I will spotlight the political dynamics resulting from the dialectics of cognitive patterns and institutions that make up local worldviews and their impact on the process of institutionalizing Abū’l-Khairid authority. The major focus will be on patronage. As the current state of knowledge shows, this institution was one of the cornerstones of the social order in the wider region until the Mongol invasion. -
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 -
Asian Literature and Translation Yeke Caaji, the Mongol-Oyirod Great
Asian Literature and Translation ISSN 2051-5863 https://doi.org/10.18573/alt.38 Vol 5, No. 1, 2018, 267-330 Yeke Caaji, the Mongol-Oyirod Great Code of 1640: Innovation in Eurasian State Formation Richard Taupier Date Accepted: 1/3/2018 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 4.0 International License (CC-BY-NC-ND) https://creativecommons.org/licenses/by-nc-nd/4.0/ ©Richard Taupier Asian Literature and Translation Vol. 5 No. 1 2018 267-330 Yeke Caaji: The Mongol-Oyirod Great Code of 1640: Innovation in Eurasian State Formation Richard Taupier Introduction In the year 1640 an assembly (kuriltai) of Mongol and Oyirod1 nobles gathered to discuss and approve a code of law intended to govern relationships among them and to regulate the behavior of their subjects. While the resulting document is reasonably well known among scholars of Central Asia, it is the position of this work that its purpose has been largely misunderstood and that modern descriptions of early seventeenth century Oyirod history are confused and incomplete. This current work endeavors to establish a better understanding of the motivations behind the Great Code of 1640 and what the participants hoped to gain by its adoption. It does so through a close examination of the text itself and other original Oyirod sources and an analysis of competing secondary narratives. This creates the opportunity to reconsider the document from new and more carefully articulated perspectives. The result is an appreciation of the Great Code as an important document in Mongolian history. Through this perspective we can see the document as a sign of waning Chinggisid authority and recognition that innovation in state formation was needed to enable the continued existence of the Mongol and Oyirod states. -
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. -
The Rise of Steppe Agriculture
The Rise of Steppe Agriculture The Social and Natural Environment Changes in Hetao (1840s-1940s) Inaugural-Dissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Albert-Ludwigs-Universität Freiburg i. Br. vorgelegt von Yifu Wang aus Taiyuan, V. R. China WS 2017/18 Erstgutachterin: Prof. Dr. Sabine Dabringhaus Zweitgutachter: Prof. Dr. Dr. Franz-Josef Brüggemeier Vorsitzender des Promotionsausschusses der Gemeinsamen Kommission der Philologischen und der Philosophischen Fakultät: Prof. Dr. Joachim Grage Datum der Disputation: 01. 08. 2018 Table of Contents List of Figures 5 Acknowledgments 1 1. Prologue 3 1.1 Hetao and its modern environmental crisis 3 1.1.1 Geographical and historical context 4 1.1.2 Natural characteristics 6 1.1.3 Beacons of nature: Recent natural disasters in Hetao 11 1.2 Aims and current state of research 18 1.3 Sources and secondary materials 27 2. From Mongol to Manchu: the initial development of steppe agriculture (1300s-1700s) 32 2.1 The Mongolian steppe during the post-Mongol empire era (1300s-1500s) 33 2.1.1 Tuntian and steppe cities in the fourteenth century 33 2.1.2 The political impact on the steppe environment during the North-South confrontation 41 2.2 Manchu-Mongolia relations in the early seventeenth century 48 2.2.1 From a military alliance to an unequal relationship 48 2.2.2 A new management system for Mongolia 51 2.2.3 Divide in order to rule: religion and the Mongolian Policy 59 2.3 The natural environmental impact of the Qing Dynasty's Mongolian policy 65 2.3.1 Agricultural production 67 2.3.2 Wild animals 68 2.3.3 Wild plants of economic value 70 1 2.3.4 Mining 72 2.4 Summary 74 3. -
Analysis of the Shamanic Empire of the Early Qing, Its Role in Inner Asian
THE SHAMANIC EMPIRE AND THE HEAVENLY ASTUTE KHAN: ANALYSIS OF THE SHAMANIC EMPIRE OF THE EARLY QING, ITS ROLE IN INNER ASIAN HEGEMONY, THE NATURE OF SHAMANIC KHANSHIP, AND IMPLICATIONS FOR MANCHU IDENTITY A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI’I AT MANOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN HISTORY May 2020 By Stephen Garrett Thesis Committee: Shana Brown, Chairperson Edward Davis Wensheng Wang Keywords: Qing Dynasty, Manchu, Mongol, Inner Asia, Shamanism, Religion and Empire Acknowledgments: I would like to first and foremost show my deepest gratitude to my master’s thesis advisor, Dr. Shana Brown, whose ongoing uplifting support and instrumental advice were central to my academic success, without which I couldn’t have reached the finish line. I would also like to extend deepest thanks to my master’s thesis committee members Dr. Edward Davis and Dr. Wensheng Wang, who freely offered their time, efforts, and expertise to support me during this thesis project. Additionally, I would like to extend thanks to Dr. Mathew Lauzon and Dr. Matthew Romaniello, who both offered a great deal of academic and career advice, for which I am greatly appreciative. Special thanks to my peers: Ryan Fleming, Reed Riggs, Sun Yunhe, Wong Wengpok, and the many other friends and colleagues I have made during my time at the University of Hawaii at Manoa. They have always been a wellspring of academic advice, discussion, and support. While writing my master’s thesis, I have had the pleasure of working with the wonderful professional staff and faculty of the University of Hawaii at Manoa, whose instruction and support were invaluable to my academic success. -
Ethnic Nationalist Challenge to Multi-Ethnic State: Inner Mongolia and China
ETHNIC NATIONALIST CHALLENGE TO MULTI-ETHNIC STATE: INNER MONGOLIA AND CHINA Temtsel Hao 12.2000 Thesis submitted to the University of London in partial fulfilment of the requirement for the Degree of Doctor of Philosophy in International Relations, London School of Economics and Political Science, University of London. UMI Number: U159292 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U159292 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 T h c~5 F . 7^37 ( Potmc^ ^ Lo « D ^(c st' ’’Tnrtrr*' ABSTRACT This thesis examines the resurgence of Mongolian nationalism since the onset of the reforms in China in 1979 and the impact of this resurgence on the legitimacy of the Chinese state. The period of reform has witnessed the revival of nationalist sentiments not only of the Mongols, but also of the Han Chinese (and other national minorities). This development has given rise to two related issues: first, what accounts for the resurgence itself; and second, does it challenge the basis of China’s national identity and of the legitimacy of the state as these concepts have previously been understood. -
Kalmyk Culture (2011)
37th w Jer e se N y Folk Festival Celebrating Kalmyk Saturday,Folk Culture th Saturday,April April 24 30th, 2011 2 New Jersey Folk Festival • April 2011 NEW JERSEY FOLK FESTIVAL April 2011 4 Welcome Letter from the Festival Manager 5 Welcome Letter from the Mayor 6 Welcome Letter from the Governor 7 About the Festival: A Student Run Event History of the Festival 8 Heritage Spotlight Kalmykia 11 Heritage Area Exhibitors 13 Presenting our Performers 20 Singer-Songwriter Showcase Winners 22 Jam Sessions 23 Awards & Honorees 25 Emcees & Facilitators 26 NJFF 2011 Committee 27 For Your Information 28 Sponsors & Donors 30 Craft Market Vendors 32 Loree Building Presentations 34 Narrative Stage 36 Food Vendors 37 Children’s Area 38 Stage Schedule Back Cover Site Map 732-932-5775 [email protected] http://njfolkfest.rutgers.edu OFFICIAL PROGRAM BOOK OF THE NEW JERSEY FOLK FESTIVAL Table of Contents 3 Dear Friends, I would like to welcome you all to the 37th annual New Jersey Folk Festival! The festival has been the most important part of my undergraduate career and I take much pride in sharing it with you. To all the first time festival-goers, my fellow committee members and I hope that you enjoy the exciting performances and activi- ties we have to offer. To all our returning visitors, I hope this festival experience is the best yet! The New Jersey Folk Festival is the largest and oldest continually held festival of its kind in New Jersey. The event is the result of the hard work put in by fifteen undergraduate students throughout the fall and spring se- mesters. -
Manchuria from the Fall of the Yuan to the Rise of the Manchu State (1368-1636)
137 Manchuria from the Fall of the Yuan to the Rise of the Manchu State (1368-1636) Aisin Gioro Ulhicun and Jin Shi 1 peoples and cultures of Manchuria In the non-Chinese materials, the word “Jurchen” was firstly recorded in the Aice of the Liao emperor Daozong. In the Khitai small scripts, it was pronounced as “julisen”. In the Nüzhen yiyu compiled by Siyiguan (the Bureau of Translations) of the Ming dynasty in the early fifteenth century, it was “jushen” in pronunciation. In the Yongningsi inscription inscribed in 1413, the pronunciation of the Jurchen scripts was jushe. In the Jiumanzhoudang edited in the early seventeenth century, the Manchu scripts were written as jushen or jusen. By comparison, it is evident that the second syllable in “Julsen” is only a foot consonant “l”. The fact that Nüzhen and Nüzhi were interchangeable in Chinese materials has been usually accounted for that the latter was employed as the taboo against using the name of the Liao emperor Xingzong whose name was Zongzhen. But according to julisen in Khitai small scripts and the coexistence of jushen, jushe in Jurchen scripts in the Ming era, Nüzhi was not coined for the sake of taboo, but a reflection of the uncertainty of the consonant “n” in transliteration. In the epitaphs written in Khitai small scripts, the terminal consonant “n” in the tribe names are sometimes kept and sometimes omitted. For example, the word Kithai was written both as kita-i and kita- in. From the Jurchen stone inscription in the Jin era, it could be found dialect differences in the Jurchen language in the Jin era, which still existed in the Ming era. -
Site of Xanadu (China)
Literature consulted (selection) Site of Xanadu Chang, S., ‘The morphology of walled capitals’, in Skinner, G.W. (ed), The City in Late Imperial China, Stanford University Press, (China) Stanford, California, 1977. No 1389 Dalrymple, W., In Xanadu a Quest, Flamingo, London, 1990. Grousset, R., Conqueror of the World, translated by Denis Sinor and Marian MacKellar, Oliver & Boyd, London, 1967. Official name as proposed by the State Party Ma, Y. (ed), China’s Minority Nationalities, Foreign Languages Site of Xanadu Press, Beijing, 1994. Location National Museum of Chinese History, Exhibition of Chinese Zhenglan Qi and Duolun County, Xilingol Meng History, Morning Glory Publishers, Beijing, 1998. Inner Mongolia Autonomous Region The People's Republic of China Shatzman Steinhardt, N., Chinese Imperial City Planning, University of Hawaii Press, Honolulu, 1990. Brief description Yule, H. (annotated translation), The Travels of Marco Polo, The remains of Kublai Khan’s legendary capital rise from (1903) revised by Henri Cordier (1920), B & R Samizdat broad grasslands at the south-eastern edge of the Express, Amazon Kindle edition. Mongolian Plateau. With hills to the north and river to the south, the Site of Xanadu follows feng shui principles and Technical Evaluation Mission is at the same time surrounded by hilltop shrines of the An ICOMOS technical evaluation mission visited the Mongolian culture. As the place from which the Yuan property from 7 to 10 August 2011. empire (1271-1368) was extended across the whole of China and most of the known world, Xanadu witnessed a Additional information requested and received century’s clashes and attempted assimilation between the from the State Party nomadic and agrarian civilisations in northern Asia. -
1904-1922 1904-1922*
ANDREIA ZCTANAMENSKI SLAVICA IAPONICA, TOMUS 22, PP. 25-52 POWER OF MYTH: POPULAR ETHNONATIONALISM AND NATIONALITY BUILDING IN MOUNTAIN ALTAI, 1904-19221904-1922* ANDREI ZNAMENSKI On June 5, 1904, tsar Nicholas II read a cable sent by the Russian Tele- graph Agency that reported that in the Altai, a remote area in southwestern Siberia on the border with China and Mongolia, a group of nomads known to the Russians as the “Kalmyks”1 did not want to obey orders of local authorities to quit gathering in large groups and claimed that soon they would have their own tsar “Oirot-Japon.” Viewed throughout the entire nineteenth century as strategically insignificant, the Altai was the least protected section of the Rus- sian oriental domain.2 Considering this and especially the expanding war with Japan, the “arrogant” behavior of the nomads made officials nervous. The In- terior Minister N.V. Pleve instructed Konstantin Starinkevich, a Tomsk gover- nor, who supervised the Altai area, to “provide more details about the situa- tion and adopt the most radical measures to eliminate the troubles if they ex- ist.”3 The authorities felt relieved when Starinkevich reported that the whole incident was just a religious gathering of Altaian natives who suddenly “went crazy” expecting a messiah, chief (khan) Oirot, who was to return ancient pros- perous life. Moreover, the governor stressed that the rumors about “Japon” turned out to be a product of the rich imagination of local Russian settlers, who felt insecure about their presence on the lands they took from the Altaians. Central authorities, who did not see anything harmful in native religious activ- ities, soon dropped the whole matter and forgot about it.