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Relevant bibliographies by topics / Mongour language

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Journal articles

Academic literature on the topic 'Mongour language'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Mongour language"

1

GARAMTSEREN, BAYARJARGAL. "Re-Establishment of the Christian Church in Mongolia: The Mongolian Standard Version Translation by National Christians." Unio Cum Christo 2, no. 2 (2016): 49. http://dx.doi.org/10.35285/ucc2.2.2016.art3.

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Abstract: This paper has two main parts: the history of Christianity in Mongolia and the history of Bible translation in the Mongolian language. The history of Christianity in Mongolia and among the Mongols, especially before and during the Mongol Empire, is largely understudied and unknown. I will attempt to show that four tribes, the Kerait, the Naiman, the Onguud, and the Uyghur, who were important parts of the Mongol Empire, had already become Christian, with their own church structures and tradition, by the thirteenth century. Giving the history of Christianity up until the present time,

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2

Mel’nik, Yuliya A. "Foreign Language Accent in Russian Speech of the Mongols As a Result of Interference of Language Systems." Review of Omsk State Pedagogical University. Humanitarian research, no. 30 (2021): 72–76. http://dx.doi.org/10.36809/2309-9380-2021-30-72-76.

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The article analyses the most typical phonetic and intonational mistakes that arise in the speech of the Mongols when mastering the Russian language. Such mistakes create a specific foreign accent, and can be an obstacle to successful communication. Phonetic and intonational differences in the speech of the Russian-speaking Mongols are due to the influence of the phonological system of their native language, as well as the diverse structure of the compared languages (consonant and vocal), the discrepancy of articulation bases, and the peculiarities of the organization of the super-segment leve

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3

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

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The article is devoted to the topic of the acculturation of the Mongol conquerors in China after the conquest by the first heirs of Genghis Khan and the creation of the Yuan Empire — the Mongol state in China. The history of China in the 13th-14th centuries, when the country was conquered by its neighbors, is a vivid example of the relationship between a nomadic and a centuries-old sedentary ethnos. At that time, the Chinese language and the teachings of Confucius became instruments for the acculturation of the Mongols. Having conquered China, the Mongol rulers were forced to master the Chines

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4

Waugh, Daniel C. "The ‘owl of misfortune’ or the ‘phoenix of prosperity’? Re-thinking the impact of the Mongols." Journal of Eurasian Studies 8, no. 1 (2017): 10–21. http://dx.doi.org/10.1016/j.euras.2016.11.004.

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The impact of Mongol conquests across Eurasia is still controversial: did they destroy everything in their path or rather create a “Mongol peace” under which the Silk Road exchanges flourished? Too often medieval authors are cited merely for their negative reaction to the Mongols. Yet both the written sources and evidence from archeology show a picture of some complexity that requires critical analysis. The emphasis here is on archeology, often ignored or slighted by historians of the Mongols, and on evidence from Central Asia and Eastern Europe, primarily as reported in Russian-language schol

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5

Wallenböck, U. "Memory and Identity: Tashi Tsering, the Last <i>Qinwang</i> South of the Yellow River." Vestnik NSU. Series: History and Philology 21, no. 10 (2022): 51–62. http://dx.doi.org/10.25205/1818-7919-2022-21-10-51-62.

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Today’s Henan Mongol Autonomous County is located in the southeastern part of present-day Qinghai Province, in the northeastern part of the Tibetan plateau. This historical pastoral area South of the Yellow River is a border area where, a milieu was created due to the long-term mutual contacts between Tibetans and Mongols, in which specific local customs, language patterns, and social communities have emerged. The initial turning point in their ethnical and cultural identity was the integration into the modern Chinese State in 1954, followed by ethnic classification. Moreover the local pastora

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6

Drobyshev, Yuliy. "Reflection of Mongolian imperial ideas in the medieval Byzantium sources." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2022): 46. http://dx.doi.org/10.31857/s086919080013354-6.

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The article uses materials of Byzantine historical works of the XIII-XIV centuries to further develop the author’s work in the sphere of Imperial ideology of the medieval Mongols. The special geopolitical position of Byzantium, as well as controversies among descendants of Genghis Khan, have caused peculiarities of its relations with the Mongol Empire, and later with the states of Juchids and Khulaguids, and allowed it to remain independent. Byzantine historians described the Mongols from the position of external observers, so their information is relatively scarce, but important for understan

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7

Osipian, Alexandr. "Armenian Involvement in the Latin-Mongol Crusade: Uses of the Magi and Prester John in Constable Smbat’s Letter and Hayton of Corycus’s “Flos historiarum terre orientis,” 1248-1307." Medieval Encounters 20, no. 1 (2014): 66–100. http://dx.doi.org/10.1163/15700674-12342157.

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Abstract This paper examines the issue of how Armenians and Nestorians in the Mongol service used the Western legends about the Orient to influence the crusading plans of the Latin Christians between 1248 and 1307. In particular, it considers the role of the ruling elite of Cilician Armenia as mediators between Mongols and Franks in Outremer, first discussing the Letter of Cilician Constable Smbat (1248), and then examining the treatise “Flos historiarum terre orientis” by Hayton of Corycus (Het’um/Haitonus, 1307) with the crusading proposal contained in it. This article examines the narrative

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8

Chushkaeva, Zayana Igorevna. "Reflexes of Proto-Mongolian Vowels in South Mongolian Languages." Proceedings of the Institute for System Programming of the RAS 35, no. 6 (2023): 331–36. http://dx.doi.org/10.15514/ispras-2023-35(6)-21.

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The Mongolian languages are a language family that includes several closely related languages of Mongolia, China, Russia and Afghanistan. According to lexicostatistics, they broke up around the 5th century AD. Dagur, Shira-Yugur, Dongxiang, Bao'an, Tu (Monguor) are commonly referred to as South Mongolian languages. The South Mongolian languages, in comparison with other groups of Mongolian languages, were influenced by Chinese and Turkic languages, various historical events had an undoubted influence on them.

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9

Drobyshev, Yuliy. "Ideology of the World Domination in “The History of the World-Conqueror” by Ata-Melik Juvaini." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2023): 163. http://dx.doi.org/10.31857/s086919080021665-8.

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The subject of this article in the light of the Mongol imperial ideology is the work “History of the World-Conqueror” by the Persian historian and prominent statesman Ata-Melik Juvaini (1226–1283). Juvaini was in the Mongolian service and visited Karakorum, so he was able to capture many facts, as well as legends, reflecting the ideas of Genghis Khan and the Mongolian elite about their “world-building” role assigned to them by their supreme deity – the Eternal Blue Sky. Juvaini outlines some of the rulings of the Great Yasa, from which it becomes obvious that this is not a monument of the cust

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10

Sergeev, Tikhon S. "ETHNOCULTURE OF THE MONGOLS IN THE WORKS OF ORIENTALIST N.Ya. BICHURIN." Historical Search 3, no. 2 (2022): 95–104. http://dx.doi.org/10.47026/2712-9454-2022-3-2-95-104.

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The article is dedicated to the role of a native of Chuvashia, an outstanding learned monk, corresponding member of the Russian Academy of Sciences, founder of Russian sinology N.Ya. Bichurin (1777–1853) in the study and popularization of the ethnoculture of the Mongols in the XIX century. Mongol studies date back to the XIII century, the time of Genghis Khan, who created a vast and powerful Mongol Empire. It was a memoir of ambassadors and travelers, Western European Christian missionaries. In the XIX century, the center of world Mongolian studies was concentrated in Russia, where A.L. Leonti

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