To see the other types of publications on this topic, follow the link: Tibetan and Mongolian.
Journal articles on the topic 'Tibetan and Mongolian'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Tibetan and Mongolian.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Доржсүрэн, Бүрнээ. "Сумадираднаагийн “Харанхуйг арилгагч зул” (mun sel sgorn me, 1877) нэрт толь бичгийн тухай." Монгол судлал 46, no. 1 (2022): 35–41. http://dx.doi.org/10.22353/ms20224605.
Full textAbstract:
Having translated Buddhist literary work in the Tibetan language into the Mongolian language for centuries, Mongolians have enriched the Mongolian literature corpus. It is known that Tibetan Mongolian dictionaries have been the key reference for well-known Mongolian translators. In particular, the Tibetan-Mongolian dictionary composed by Sumatiratna (Luvsanrinchen) in 1877 is noticeable. Before this dictionary, there had been published several dictionaries by Tibetan and Mongolian lexicographers in two languages, such as Tibetan-Tibetan, and Tibetan-Mongolian. This article discusses how productively well-known Mongolian lexicographer Sumatiratna used not only Tibetan-Mongolian but also “Dörben jüyil-ün üsüg qabsuruγsan toli bičig” (18th-19th centuries) and also explanatory dictionary “Qorin nigetü tayilburi toli” (1708-1717). The original text of the dictionary “Qaranqui-yi arilγaγči jula” (The Lamp Dispelling Darkness) consisting of more than nine hundred pages was edited and published in two volumes in 1959, in Ulaanbaatar, Mongolia. Some features of Sumatiratna’s dictionary in terms of the macro and micro levels of its structure also was studied in this article.
2
Zubko, Andrii. "Systems of Weight of Ancient Mongolian and Tibetan Civilizations." Ethnic History of European Nations, no. 68 (2022): 113–18. http://dx.doi.org/10.17721/2518-1270.2022.68.12.
Full textAbstract:
Ancient Mongolian and Tibetan civilizations have appeared in the mountainous areas, steppes and deserts of a huge region of the Earth, Central Asia. Their advent was preceded by a lengthy process of developing social relationships, material and spiritual culture of various peoples who lived in those lands. In ancient times, the forebears of Mongolian and Tibetan peoples were hunters and gatherers, and later on, they began breeding livestock and as a result, adopted nomadic lifestyle. To the southeast of this region, Chinese civilization has been developing during five thousand years in the valleys of the Yangtze and the Yellow River based on land cultivation, and later artisan and trade economy. The first political entities in the Far East – China, Korea and Japan – have created unified measures of length, weight and volume, without which successful economic development was impossible. Natural conditions of particular regions of the Earth largely define material and spiritual culture of their population. In addition, natural factor significantly influences the processes of social and political development in the countries that have appeared and asserted themselves in those regions over time. Mongolia is mostly a steppe and desert country, but nevertheless, the average elevation of its terrain over sea level is almost 1550 meters. The Mongolian territory includes four mountain ranges: the Altai, Sayan, Khangai and Khentii Mountains. In terms of the size, Mongolia’s Gobi Desert is the second-largest on the Earth, after the Sahara. Tibet also represents a huge plateau, surrounded by mountain ranges with deep valleys. Since Mongolia and Tibet are located far away from oceans and high above sea level, they have a dry and extreme continental climate. In certain areas of Mongolia, temperatures in wintertime can drop to 60 degrees centigrade below freezing, and in summertime, can reach 45 degrees above zero. In turn, climate in Tibet changes depending on elevation: close to subtropical in deep valleys and resembling tundra climate in highlands. Harsh climatic conditions did not favor fast growth of manufacture and trade in the lands of Mongolia and Tibet. This factor seriously impeded the process of creating their own systems of measurement, particularly systems of weight. In Mongolia, Manchuria and Tibet, political entities established on the basis of military democracy have appeared later than in the Far East. Afterwards, Mongolia and Tibet have developed into theocracies governed by Buddhist clergy. For millenniums, the influence of material and spiritual culture of China and other Far Eastern civilizations on political entities in Central Asia was very significant. However, having borrowed extensively from the Chinese system of measurement, Mongolia and Tibet have created their own systems of measurement. Mongolia’s and Tibet’s own systems of weight reflected the way manufacture and trade were organized in those lands. This article analyzes the degree of influence Chinese measures have had on formation of Mongolia’s and Tibet’s systems of weight, and determines the degree of their uniqueness. It also determines the scope of Mongolia’s and Tibet’s particular units of weight and the ratio between them in the structure of the systems of measurement.
3
Haoribao, Enke, Yoshinori Natsume, and Shinichi Hamada. "Arrangement Plan of Inner Mongolia Buddhist Temple." ATHENS JOURNAL OF ARCHITECTURE 8, no. 1 (December 17, 2022): 67–90. http://dx.doi.org/10.30958/aja.8-1-4.
Full textAbstract:
Since BC, the construction of cities has been started in the Mongolian Plateau with the establishment of dynasties, but many were turned into ruins. However, the Tibetan Buddhist temples built after the 16th century, which are an indispensable element in the process of settling the Mongolians from nomadic life, have been relatively well preserved in Inner Mongolia. These temples have been thought to be the epitome of the Mongolian economy, culture, art, and construction technology. Therefore, it has a great significance to research them systematically. Interestingly, these temples in Mongolia were originated from Inner Mongolia, which is located on the south side of Mongolia. The architectural design of these temples has been primarily influenced by Chinese and Tibetan temple architecture, suggesting that the temples appear to be considered a vital sample for studying temple architecture in Mongolia or East Asia. So far, there is still no study systematically on temple architecture in Inner Mongolia. Therefore, this research aims to study the arrangement plan of Inner Mongolian Tibetan Buddhist temples, which is the most important factor to consider in the first stage of temple construction.
4
Batbayar, Tsedenbamba. "Grand Union between Tibet and Mongolia: Unfulfilled Dream of the 13th Dalai Lama." Mongolian Journal of International Affairs, no. 17 (August 14, 2013): 75–80. http://dx.doi.org/10.5564/mjia.v0i17.83.
Full textAbstract:
Since the late sixteenth century when Altan Khan of Tumed in Southern Mongolia adopted the Yellow Hat sect of Tibetan Buddhism and supported it as the common faith of the Mongol people, the teaching and discipline of Buddhism greatly influenced the customs, society, and various activities of the nomadic Mongols. The Mongolian version of Tibetan Buddhism was called Lamaism, and the Buddhist monks were known as lamas. The highest ranking lama of Northern or Khalkha Mongolia was the well-known Jebtsundamba Khutagt. His first and second incarnations were born in the house of Tusheet Khan, the most influential one of four Khans of Khalkha Mongolia. They were recognized as spiritual leaders of Mongolia with high prestige in Mongolian politics. Consequently, the Manchu court in Peking became anxious of the prospects of a reunified Mongolia under their leadership. In order to prevent such perspective the Manchu emperor issued the unwritten regulation by which the third and its subsequent incarnations of the Jebtsundamba Khutagt were to be found in Tibet instead of Mongolia.1 The 8th Jebtsundamba Khutagt, who played an important role in the political life of modern Mongolia, was found as a boy in Tibet, and was brought to Mongolia in 1875 as a reincarnation of his predecessor. DOI: http://dx.doi.org/10.5564/mjia.v0i17.83 Mongolian Journal of International Affairs, No.17 2012: 75-80
5
Mitruev, Bembya L. "Гадание посредством Авалокитешвары." Oriental Studies 13, no. 4 (December 25, 2020): 1018–44. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1018-1044.
Full textAbstract:
Introduction. The article discusses the Oirat and Tibetan texts of Avalokiteshvara divination. Goals. The paper aims to introduce the Oirat fortune-telling text (which was in use in Western Mongolia) and its Tibetan version into scientific circulation. The divination is instrumental in studying religious practices and beliefs of the Oirats of Western Mongolia. Materials. Materials for the article were obtained from two sources. The Oirat text was borrowed from the collection titled The Light of Clear Script Texts (Mong. Tod Nomin Gerel) which is stored on the website of the Digital Library for International Research. The Tod Nomin Gerel Collection comprises digital copies of various Oirat-language texts written in ‘Clear Script’ and those of Tibetan-language ones. The Tibetan divination text was obtained by the author during language training in Ulaanbaatar in 2012-2013 from Amarbayasgalan Ulzibat, resident of Ulaanbaatar. Methods. The article employs the comparative method and that of contextual analysis. Results. A comparison of the Oirat and Tibetan texts makes it possible to assume that the Tibetan text is a translation from Mongolian/Oirat. This practice was inherent to Mongolian society. Thus, the study is of interest due to an opportunity to get comparative insights into fortune-telling traditions of Tibet and Mongolia, as well as the process of generating such texts and translation practices in traditional society.
6
Mitruev, Bembya L. "Гадание посредством Авалокитешвары." Oriental Studies 13, no. 4 (December 25, 2020): 1018–44. http://dx.doi.org/10.22162/2619-0990-2020-5-4-1018-1044.
Full textAbstract:
Introduction. The article discusses the Oirat and Tibetan texts of Avalokiteshvara divination. Goals. The paper aims to introduce the Oirat fortune-telling text (which was in use in Western Mongolia) and its Tibetan version into scientific circulation. The divination is instrumental in studying religious practices and beliefs of the Oirats of Western Mongolia. Materials. Materials for the article were obtained from two sources. The Oirat text was borrowed from the collection titled The Light of Clear Script Texts (Mong. Tod Nomin Gerel) which is stored on the website of the Digital Library for International Research. The Tod Nomin Gerel Collection comprises digital copies of various Oirat-language texts written in ‘Clear Script’ and those of Tibetan-language ones. The Tibetan divination text was obtained by the author during language training in Ulaanbaatar in 2012-2013 from Amarbayasgalan Ulzibat, resident of Ulaanbaatar. Methods. The article employs the comparative method and that of contextual analysis. Results. A comparison of the Oirat and Tibetan texts makes it possible to assume that the Tibetan text is a translation from Mongolian/Oirat. This practice was inherent to Mongolian society. Thus, the study is of interest due to an opportunity to get comparative insights into fortune-telling traditions of Tibet and Mongolia, as well as the process of generating such texts and translation practices in traditional society.
7
Ayusheeva, Marina V. "Экспедиционная деятельность П. Б. Балданжапова." Монголоведение (Монгол судлал) 13, no. 4 (December 30, 2021): 661–71. http://dx.doi.org/10.22162/2500-1523-2021-4-661-671.
Full textAbstract:
The article examines one of the aspects of the creative heritage of Purbo Baldanovich Baldanzhapov (1921–1991), the eminent scholar of history and culture of Mongolian-speaking peoples. The study is of relevance, granted the importance of his field work and materials collected in the expeditions, including the data on the history and culture of Buryats, Mongolians, and Tuvans that need to be published. The article aims to give an estimate of Baldanzhapov’s scholarly work and of his role for the development of science in Buryatia and to introduce his field materials to make them available for scientific study. For the purpose, methods of source studies were used for the description and analysis of the field materials under study and the biographical method was employed in the estimation of the scholar’s contribution to the study of the history and culture of the Mongolian-speaking peoples. Materials used for the research were his field reports, reports, expedition diaries, and notebooks kept in the scholar’s personal archive (f. no. 29) at the Center for Oriental Manuscripts and Xylographs of the Institute of Mongolian Studies, Buddhology and Tibetology, Siberian Branch of the Russian Academy of Sciences. Results. While he was involved in numerous scholarly activities, Baldanzhapov focused on the collection and identification of written monuments, especially Mongolian chronicles and works on Indo-Tibetan medicine. As a member of historical- ethnographic expeditions, he collected data on shamanistic rituals, Buryat clans and families, folklore, and ethnography. His data on the spiritual culture of the Buryats and Mongolians, the transformation of Mongolian society and the development of school education in Mongolia substantially supplement and concretize the history and culture of the peoples under study. Conclusions. Baldanzhapov managed to implement several large projects for the study of written sources, the spiritual culture of the Buryats and Mongolians, and Indo-Tibetan medicine. The draft records of most field materials are not easy to work with, but they are sure to be of relevance for the researchers in the field. Notably, in terms of their thematic coverage, the archival materials, Mongolian and Tibetan manuscripts and xylographs, microfilms, which the scholar managed to collect, are unique in the collection of the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS).
8
Kuras, Leonid V., Tsyden S. Ochirov, and Bazar D. Tsybenov. "Формирование монгольской интеллигенции во Внутренней Монголии Китая в начале XX в." Oriental Studies 15, no. 5 (December 26, 2022): 930–40. http://dx.doi.org/10.22162/2619-0990-2022-63-5-930-940.
Full textAbstract:
Introduction. The 20th-century shaping and development of the intelligentsia in China’s Inner Mongolia remains understudied in Russian Mongolian studies. Goals. The study aims at exploring the development of Inner Mongolia’s education system, including in Daur-inhabited areas, in the late Qing Dynasty and the Republic of China, at determining the place and role of the Mongolian-Tibetan Special School in training of Inner Mongolia’s advanced youth. Materials and methods. The article analyzes a wide range of sources, including documents from the Russian State Archive of Sociopolitical History (RGASPI) and Central Archives of the Federal Security Service of Russia (CA FSB). It also examines a number of publications, such as collected documents and memoirs titled ‘Notes of Disasters and Sufferings’, one reference book on Morin Dawa Daur Autonomous Banner, and the Neimenggu ribao (Inner Mongolia Daily) newspaper. Certain attention is paid to works by Russian and foreign historians that touch upon some aspects of education development in ethnic regions of China. Results. In the early 20th century, the youth of Inner Mongolia gained opportunities to study at educational institutions of China and other countries. Subsequently, the revolutionary youth to further constitute a large proportion of the Mongolian intelligentsia took an active part in the sociopolitical events of the examined period. Conclusions. The reforms of the Qing and ROC governments in ethnic minorities education system gave rise to a large number of educational institutions to be attended by commoners’ children in Inner Mongolia. This proved a crucial factor to have formed a new social stratum in the region throughout the 1920s and 1930s. The latter was shaped by young Mongols to have undergone training not only in China but also in Japan, Mongolia, and the USSR. They played a significant role in the all-Mongolian national liberation movement. The paper asserts important impacts of the Mongolian-Tibetan Special School which had educated political elites of 20th-century Inner Mongolia.
9
Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.
Full textAbstract:
Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.
10
Mitruev, Bembya L. "Гадание по нагару лампады." Oriental Studies 13, no. 6 (December 30, 2020): 1641–51. http://dx.doi.org/10.22162/2619-0990-2020-52-6-1641-1651.
Full textAbstract:
Introduction. Oil lamp snuff divination practices used to be widespread enough in Tibet, Mongolia, Kalmykia, and other regions. Goals. The paper introduces into scientific discourse texts thereof in Chinese, Tibetan, and Mongolian. The analysis of the practices reveals values, logic, symbols, and structural patterns inherent to traditional societies. Materials. The article examines a number of sources, namely: 1) a Chinese text published in Hohhot (Inner Mongolia, PRC), 2) a Tibetan text posted on the website of Buddhist Digital Resource Center, 3) a Beijing xylograph of one Mongolian text stored at the Institute of Oriental Manuscripts of the RAS (St. Petersburg, Russia). The latter was checked against another copy of the Beijing xylograph submitted by Demberel Sükhee, a lecturer at the National University of Mongolia (Department of Philosophy and Religious Studies). Results. The article analyzes the traditional oil lamp snuff divination method and provides a comparative study of texts in three different languages, translating and transliterating the employed sources.
11
Zhabon, Yumzhana Zh, and Darima V. Dashibalova. "Typological Description of the Tibetan Medicine Dictionaries by Mongolian and Buryat Authors from the Tibetan Fonds of the COMX of the IMBTS SB RAS and the IOM RAS." Herald of an archivist, no. 3 (2020): 651–63. http://dx.doi.org/10.28995/2073-0101-2020-3-651-663.
Full textAbstract:
The paper offers an analysis and a classification of lexicographic works on Tibetan medicine compiled by Mongolian and Buryat authors in the 18-20th centuries. The analysis of main topics of these works and of their terminology allow us to distinguish three types of dictionaries: (1) specialized mngon brjod dictionaries of synonyms of Tibetan materia medica compiled for their correct identification; (2) bilingual and monolingual bsdus ming glossaries that contain explanations of words and concepts of the rgyud bzhi and commentaries; and (3) general and terminological brda yig dictionaries with medical lexicons. Particular attention is paid to distinctive features of these dictionaries. The study reveals that words in all thesauruses compiled by Mongolian authors and in the terminological dictionary dag yig mkhas pa’i ‘byung gnas (18th century) are arranged by thematic groups. The words in all bsdus ming glossaries are limited to the lexis used in one particular treatise and arranged in order in which they occur in the text. All lexicographical works compiled by Buryat authors (dictionaries of Tuguldurov, Sumatiratna, and Choidak) were organized according to Tibetan alphabetical order. In the rgyud bzhi bsdus ming and in the dictionary of Ishdorji all Mongolian equivalents are given in Tibetan letters. The study shows that dividing dictionaries of Mongolian authors in three groups (in accordance with their topic, basic terms, basic principles of compiling dictionaries of a certain genre) allows us to trace the continuity of the Indo-Tibetan lexicographic tradition in Mongolia and Buryatia, and also to demonstrate significant contribution of the Buryat scientists to the development of Tibet lexicography (concerning alphabetical principle of dictionaries compilation).
12
Tsendina, Anna D. "Несколько замечаний о монгольских переводах с тибетского языка." Монголоведение (Монгол судлал) 15, no. 2 (July 31, 2023): 271–86. http://dx.doi.org/10.22162/2500-1523-2023-2-271-286.
Full textAbstract:
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.
13
Tsendina, Anna D. "Несколько замечаний о монгольских переводах с тибетского языка." Монголоведение (Монгол судлал) 15, no. 2 (July 31, 2023): 113–28. http://dx.doi.org/10.22162/2500-1523-2023-2-113-128.
Full textAbstract:
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.
14
Bolsokhoyeva, Natalia. "Tibetan Medical Schools of The Aga Area (Chita Region)." Asian Medicine 3, no. 2 (October 16, 2007): 334–46. http://dx.doi.org/10.1163/157342008x307929.
Full textAbstract:
Buryat medicine, which derived from Tibeto-Mongolian medical systems and traditions, has thrived in the Transbaikal region from the eighteenth century. There are, however, two main streams in Buryat healing traditions: one deriving from Buryat folk medicine and the other, the main focus of this article, scholarly Tibetan medicine, as transmitted through Mongolian medical culture. As it was adopted in Buryatia, Tibeto-Mongolian medicine went through a process of adaptation to the local environment, most conspicuously in the field of pharmacology. It is here that we find the main original Buryat contributions to the wider development of Tibeto Mongolian medical culture.
15
Norov, Batsaikhan. "Mongolian Buddhist Scholars’ Works on Infectious Diseases (Late 17th Century to the Beginning of the 20th Century)." Religions 10, no. 4 (March 27, 2019): 229. http://dx.doi.org/10.3390/rel10040229.
Full textAbstract:
The Qing period saw both the flowering of Buddhism in Mongolia as well as the arrival of new infectious diseases such as smallpox and syphilis which had reached epidemic levels by the 17th to early 20th centuries. During that critical period, a considerable number of Mongolian Buddhist scholars produced a substantial amount of works dedicated to the ways of fighting epidemics. This paper explores the efforts of Mongolian Buddhist scholars in countering this new threat, within the unique social and political milieu of the time. Smallpox spread severely reduced the Mongolian population and could have influenced the change of political control in the region, as several prominent Mongolian leaders who fought against Qing domination were themselves victims of smallpox epidemics. Similarly, at the beginning of the 20th century, around half the Mongolian population was infected by syphilis and, as a result, the population further declined in numbers. Tibetan Buddhist medicine, which was introduced to Mongolia from Tibet, was enriched by Mongolian traditional medical practices and fused with traditional Mongolian and Chinese medical knowledge during Mongolian scholars’ search for preventive methods against infectious diseases. This article examines the works of three renowned Mongolian Buddhist scholars who dealt with issues of infectious diseases: Ye shes dpal ‘byor, Chakhar Géshé Lobsang Tsültim, and Lobsang chos ‘phel.
16
Bazarov, Boris V. "Жизнь, отданная науке. К столетию П. Б. Балданжапова." Монголоведение (Монгол судлал) 13, no. 4 (December 30, 2021): 616–22. http://dx.doi.org/10.22162/2500-1523-2021-4-616-622.
Full textAbstract:
The purpose of the article is to briefly highlight the main milestones in the life of the famous Buryat scientist P. B. Baldanzhapov, to characterize his scientific researches in the field of Mongolian studies, to discover new, little-known aspects of his activities, to show his role in the development of new fields of science. Introduction. The article was presented as an introductory report at the IV International seminar “Written Heritage and current problems of the history and culture of the Mongolian peoples”, dedicated to the 100th anniversary of the birth of the prominent Russian scientist, Mongolist and orientalist P. B. Baldanzhapov (1921–1991), held in Ulan-Ude on September 16–18, 2021. The source base was both published works and unpublished materials stored in the personal archive of the scientist, articles by researchers dedicated to the legacy of P. B. Baldanzhapov. When writing the article, general historical research methods were used, such as historical-comparative, retrospective and chronological, which made it possible to show the life and works of P. B. Baldanzhapov in the process of becoming from a student to a professional. Results. Professional interests of P. B. Baldanzhapov were quite versatile: from collecting and studying monuments of folk folklore, toponymic terms and their interpretation, collecting written monuments in Tibetan and Mongolian languages, what is evidenced by the unique collections of Tibetan and Mongolian works stored in his personal archive, numerous manuscripts of articles and materials on the history of public education, culture, science and librarianship in Mongolia and Tuva, on the history of preserving cultural heritage and organizing their museum display and popularization deposited in his archive, up to studying the Buddhist heritage and promoting its preservation, as well as sources on Indo-Tibetan medicine and many others. Nevertheless, the main passion of his whole life was the study of Mongolian historical treatises.
17
Miyagasheva, Surzhana B. "«Секретные» болезни у монгольских народов в начале XX в.: традиционные представления и методы лечения." Монголоведение (Монгол судлал) 15, no. 3 (December 8, 2023): 446–57. http://dx.doi.org/10.22162/2500-1523-2023-3-446-457.
Full textAbstract:
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.
18
Xie, Yan-Ling, Jian-Xun Li, Wei-Zhong Ji, and Yong-Li Yao. "Distribution characteristics of ApoE gene polymorphism in the Tibetan population of Qinghai." European Journal of Inflammation 20 (January 2022): 1721727X2210953. http://dx.doi.org/10.1177/1721727x221095381.
Full textAbstract:
Objective: To understand the distribution characteristics of the relative frequencies of apolipoprotein E (APOE) alleles in Tibetans of Qinghai province, to provide a basis for subsequent research. Method: Polymerase chain reaction-restriction fragment length polymorphism (PCR-RFLP) was used to determine the APOE genotypes and analyze the distribution characteristics in 96 indigenous Tibetans randomly selected from the Medical Examination Center of Qinghai Provincial People’s Hospital, and the results of this study were compared with those of other ethnic groups in China. Results: The frequencies of E2, E3, and E4 alleles in the 96 subjects were 1.563%, 89.062%, and 9.375%, respectively, and the genotype frequencies were E2/E2 (0%), E2/E3 (3.125%), E2/E4 (0%), E3/E3 (78.125%), E3/E4 (18.750%), and E4/E4 (0%), respectively. The frequency distribution of the ε2 allele in the Tibetan population was lower than that of the Northern Han, Southern Hakka, Hui, Mongolian, and Dai populations of China. The frequency distribution of the ε4 allele in the Tibetan population was of no significant difference compared with that of the Northern Han, Southern Hakka, Hui, and Mongolian populations, but was higher than that of the Dai population. The frequency distribution of the ε3 allele in the Tibetan population was of no significant difference compared with that of the Northern Han, Mongolian, and Dai populations, but higher than that of the Southern Hakka and Mongolian populations. Conclusion: There are ethnic differences in the frequency distribution of the three common alleles of APOE.
19
Vanchikova, Tsymzhit P. "Лувсанданзанжалцан (1639–1704) и его роль в истории буддизма в Монголии." Монголоведение (Монгол судлал) 16, no. 1 (May 15, 2024): 8–22. http://dx.doi.org/10.22162/2500-1523-2024-1-8-22.
Full textAbstract:
Introduction. The article examines the biography of the first Lamyn-gegen Luvsandanzanzhaltsan and his activities in spreading Buddhism in Khalkha-Mongolia in the 17th century. As it is known, biographies of Mongolian lamas are valuable sources not only on the history of Buddhism, but also on general history of Mongolia, which contain information about certain events that have not been preserved in other historical chronicles or documents. The Mongolian lamas Ündür-gegen (1635–1723), Luvsandanzanzhaltsan (1639–1704) and Zaya-pandita Luvsanprinlai (1642–1715) played an important role in the successful spread of Buddhism in Khalkha Mongolia. If the life and activities of Ündür-gegen and Zaya pandita, their role in the history are well studied, the same cannot be said about Luvsandanzanzhaltsan, known as Lamyn-gegen. The purpose of this article is to fill in the gaps about the initial stage of the spread of Buddhism among the Khalkha-Mongolian principalities and about Luvsandanzanzhaltsan, one of the key figures in this process. Materials and methods. Mongolian-language translations of his biography written in Tibetan by Luvsanprinlai, published archival documents on the history of Mongolian monasteries and historical chronicles, publications by D. Dashbadrakh, R. Byamba, D. Ganzorig, S. Soninbayar, S.-I. Yundenbat, containing information on the subject, have been the main sources for the article. Their analyses became the basis for estimating his contribution to the spread of Buddhism and his role in the history of Mongolia in the second half of the 17th century. Within the framework of the study, a set of general scientific and special historical methods was used, which allowed us to consider the role of Lamyn-gegen in connection with the history of Mongolian society of the period under consideration. Results. The biography of Lamyn-gegen, the stages of his studying and becoming a major religious figure are considered. His role in the preparation of lamas and the construction of monasteries is described and brief information about his subsequent reincarnations is given. Attention is paid to the economic basis of the existence of his monasteries and the formation of the institute of shabinars. Conclusions. The results of the study allow us to conclude that Lamyn-gegen has made a great contribution into the spread of Buddhism in Mongolia, alongside with distributing Buddhist teaching and achievements of the centuries-old experience of medieval scientific knowledge of the East. He was the first Mongolian astrologer and emchi-lama, doctor, who has laid the foundation for the study of the heritage of Indo-Tibetan medicine and the creation of its Mongolian branch. He was also a translator of many treatises from Tibetan into Mongolian and a prominent scholar, whose works have been published in 4 volumes.
20
Zhabon, Yumzhana Zh. "Manuscript of the gYu thog snying thig’s sadhana by Khalkha Damtsik Dorje from the Tibetan Fond of the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist, and Tibetan Studies at the Siberian Branch of the Russian Academy of Sciences: The 19th Century." Herald of an archivist, no. 1 (2023): 22–33. http://dx.doi.org/10.28995/2073-0101-2023-1-22-33.
Full textAbstract:
The study of the written heritage of prominent Buddhist figures in Mongolia and Buryatia is an important area of research for Russian centers in the field of Tibetology and Mongolian studies, as it provides correct understanding and objective evaluation of all aspects of spiritual life of the Mongolian-speaking peoples and interaction of Mongolian-Tibetan cultural traditions. The present study is relevant because, in the Russian oriental studies, works considering texts from the cycle of medical teachings gYu thog snying thig, compiled by Mongolian authors, are almost non-existent. The main purpose of this article is source analysis of the work called bDud rtsi'i snying po (gYu thog snying thig rigs bsdus kyi sgrub thabs bdud rtsi'i snying po), the authorship of which is attributed to the Mongolian Buddhist figure Khalkha Damtsik Dorje (Khal kha dam tshig rdo rje, 1781–1855). In Western and Russian Tibetology, this work has not yet been specially studied. The study has used the handwritten version of this work, stored in the medical collection of the Tibetan fond of the Centre of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist, and Tibetan studies at the Siberian Branch of the Russian Academy of Sciences (COMX IMBT RAS). The article shows the particularity of texts created by Tibetan masters over the centuries and included in the gYu thog snying thig’s rich anthology, which we tentatively divide into three parts: Buddhist, medical, and ritual texts. According to our classification, the considered work bDud rtsi'i snying po belongs to the first group of texts, more specifically, to the practice of the “three roots” (rtsa ba gsum) of the generation stage (skyed rim): Outer, Inner, and Secret Guru Yoga practice. The composition is written in the s?dhana genre for the cycle of medical teachings gYu thog snying thig and has a structure corresponding to it: the preliminary part (taking refuge, the development of bodhichitta), the main part (visualization of the buddhas and ??ki??s, repeating the mantra), and the final part (dedication of merit to all living beings). The article shows that bDud rtsi'i snying po is an abridged version of the dPag bsam ljon ?bras s?dhana (gYu thog snying thig gi sgrub thabs rgyun ?khyer dpag bsam ljon ?bras), included by Khalkha Damtsik Dorje in the 10th volume of the collected works (gsung ‘bum). It has been established that these two versions differ only in text length and certain features in the description of some parts of the practice. A comparative analysis of key elements in the content of extensive and abbreviated s?dhana versions is provided. The study of these two s?dhanas proves that the author of the bDud rtsi'i snying po was Khalkha Damtsik Dorje. The introduction into scientific use of this previously unknown work of Khalkha Damtsik Dorje, found in the Tibetan fund of the COMX IMBT RAS, enriches the source base of modern research in the field of traditional spiritual practices and history of the development of Buddhism and Tibetan medicine in Mongolia and Tibet in the 19th century.
21
Tushinov, Bair L. "К вопросу о происхождении ламы Цонкапы." Монголоведение (Монгол судлал) 13, no. 3 (December 30, 2021): 416–27. http://dx.doi.org/10.22162/2500-1523-2021-3-416-427.
Full textAbstract:
In the Mongolian-speaking world, it is widely accepted that Lama Tsongkhapa, the founder of the Gelug school of Buddhism, known for his great contribution to the maintenance and promotion of Buddhist teachings, was an ethnic Mongolian. However, the question of whether there is any factual evidence to support the claim is still open. The present article aims to examine the issue of his Mongolian background and identify the grounds for this widespread opinion. This is of relevance because the issue has not been discussed in detail so far. Both textological and historical methods were used for analysis. The major source for the study was an obscure text written by a prominent Mongolian researcher Chahar-Geshe [Tibetan: cha har dge bshes blo bzang tshul khrims, 1740–1810] «The Life of Tsongkhapa: The Source of All Boons and Fortunes» [Tibetan: tsong kha pa chen po’i rnam thar go sla bar brjod pa bde legs kun gyi ‘byung gnas]; other Tibetan sources were also examined. The article focuses on the data found in the sources that associates with Lama Tsongkhapa’s father and family, place of his birth, etc. Results. The examination of Lama Tsongkhapa’s biography shed useful light on the historical and cultural processes in Inner Asia. The author’s main conclusion is that he may have been an ethnic Mongolian on his father’s side, and the fact may have been of relevance or the promotion of Gelug in Mongolia.
22
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.
Full textAbstract:
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.
23
Rinchinov, Oleg. "Bibliographic Database “Sources in traditional medicine in Tibet languages”." Scientific and Technical Libraries, no. 4 (April 1, 2018): 72–83. http://dx.doi.org/10.33186/1027-3689-2018-4-72-83.
Full textAbstract:
The collection of the Institute of Mongolian, Buddhist and Tibetan Studies of the Russian Academy of Sciences Siberian Branch is based on Tibet and Mongolian books accumulated by generations of Buryat scholars, local historians, museum workers. In accordance with the RF Government Regulations of December 23, 2016 № 2800-r, RAS SB Institute of Mongolian, Buddhist and Tibetan Studies is an academic organization to deposit of the RF Archival Fund documents that constitute the national property. To preserve and to study this rich heritage, the Institute’s Center for Oriental Manuscripts and Xylography was established. The author describes in detail the specialized database comprising bibliographic records of medical literature in the Center’s Tibetan collection. Based on the revealed information objects, authority records (metadata) of the following types were created: «person», «work», and «location». The rare publications were processed in accordance with the description scheme introduced by the international consortium Asian Classics Input Project (ACIP). The database gives insight into the content and genre diversity of the Tibetan medical literature corpus оn the whole, and may be used for developing offline and online apps for research and education; it can also make the core of e-libraries and knowledge bases.
24
Bao, Muping. "The Spread of Tibetan Buddhism in Mongolia from the 16th to the 17th Century: The Spatial Formation of the World Heritage Site Erdene Zuu Monastery." Religions 15, no. 7 (July 13, 2024): 843. http://dx.doi.org/10.3390/rel15070843.
Full textAbstract:
Erdene Zuu is the oldest extant Buddhist temple in the country of Mongolia, founded following the reintroduction of Tibetan Buddhism to Inner Mongolia in the sixteenth century. The subject of this paper is the building activities of the sixteenth and seventeenth centuries, particularly of the complex centering on Gurban Zuu (Three Temples), which are the main buildings of Erdene Zuu. The author first confirms Gurban Zuu’s ground plan based on measurements, and then interprets the “black-ink inscription” discovered on the ridge purlin of the Central Buddha Hall. This complex is then compared with Inner Mongolian Buddhist temples of the same period. Finally, the author studies whether or not the spatial structure of the temple architecture of the Mongolian Empire of the thirteenth and fourteenth centuries was continued at Erdene Zuu, and analyzes the position that Erdene Zuu occupied in the Tibetan Buddhist sphere. This comparative study investigates the origins of Erdene Zuu’s architectural spatial composition within East Asia.
25
Baldanmaksarova, Elizaveta E. "Hagiographic Genre in the Buryat-Mongolian Literature of 18th – Early 20th Centuries." Studia Litterarum 7, no. 2 (2022): 232–47. http://dx.doi.org/10.22455/2500-4247-2022-7-2-232-247.
Full textAbstract:
The article is devoted to the study of the hagiographic genre in the Buryat- Mongolian literature of the medieval period. The author examines origins of the genre, rooted in the Indo-Tibetan literary tradition and associated with Buddhist “hagiographic” literature. The traditions of Indo-Tibeto-Mongolian hagiography in Buryat literary criticism have not been specially studied, so this is one of the new areas of study that requires comprehensive review. The analysis of the poetic work of Aghvan Dorzhiev, “Entertaining stories about a trip around the world,” undertaken in the article, makes it possible to trace how such a unique author, who has absorbed the primordial traditions of Indo-Tibetan culture, due to the received almost twenty years of education in Tibet, then the experience of teaching Buddhist philosophy to such a student, like the XIII Dalai Lama, managed to creatively synthesize, as a citizen of Russia, who received his initial education at home, two different cultures. His work, although written in the genre of a medieval life, is evidence of the genre transformation under the influence of new historical, literary and other realities. Thus this work can be viewed as a transition from medieval traditions to the new realistic literature in Buryat- Mongolian culture.
26
Nourse, Benjamin J. "Translating the Cult of the Book: Publishing and Performing the Fifth Dalai Lama’s The Wish-Fulfilling King from Lhasa to Beijing." East Asian Publishing and Society 11, no. 1 (May 31, 2021): 34–67. http://dx.doi.org/10.1163/22106286-12341349.
Full textAbstract:
Abstract In 1673 the Fifth Dalai Lama, Ngawang Lobzang Gyatso (Ngag dbang blo bzang rgya mtsho, 1617–1682) composed The Wish-Fulfilling King (Yid bzhin dbang rgyal), a ritual manual for the worship of the seven buddhas of healing. In the first hundred years after its composition, the Fifth Dalai Lama’s ritual text was published in the original Tibetan in no less than five different woodblock editions. It had also been translated into Mongolian and Chinese and published in several woodblock editions in those languages. Most of these woodblock editions were produced by imperially sponsored Tibetan Buddhist temples in Beijing. The ritual described in the text was performed in monasteries and temples across central Tibet, Mongolia, and in Beijing. This article examines the history of this text, its transmission, and what those tells us about the culture of Tibetan Buddhist books in the seventeenth and eighteenth centuries, particularly as they relate to the Mayāyāna ‘cult of the book.’
27
Divakar Karanth, H. S., and V. P. Jayade. "An odontometric study of a Tibetan population." Australasian Orthodontic Journal 15, no. 2 (March 1, 1998): 93–100. http://dx.doi.org/10.2478/aoj-1998-0003.
Full textAbstract:
Abstract Most of the indices of the norms of tooth dimensions established from model studies are those of a Western population. At present there are few norms for Oriental populations. This study was aimed at establishing mare Oriental norms for various indices and the average tooth size of a particular Tibetan population, Tibetans being a distinct Mongolian type. The overall picture that emerges from all the established indices is that Tibetan teeth are broad and short Mongoloids have a euryprosopic or wide face and a brachycephalic head. This study indicated that the teeth, dental arches and basal areas of the Tibetans in this group conform to this skeletal foundation.
28
Zhang, Jiahui, and Jun Li. "Traditional Ethnic Furniture in Tibetan Culture." Scientific and Social Research 6, no. 4 (April 29, 2024): 191–96. http://dx.doi.org/10.26689/ssr.v6i4.6811.
Full textAbstract:
Ethnic furniture is a kind of furniture unique to ethnic minorities in China. The furniture of various ethnic groups has unique features in structure, color, and pattern application. Due to its geographical, economic, and cultural reasons, ethnic furniture can carry and express culture through its own characteristics such as shape, color, and building process. Ethnic furniture includes Tibetan furniture, Bai furniture, Yi furniture, Dai furniture, Korean furniture, Mongolian furniture, Miao furniture, Uyghur furniture, and so on. This ethnic furniture has strong regional cultural and artistic characteristics, reflecting the national cultural connotation it represents. With the development of history and cultural characteristics, it can be said that furniture is another form of history. When one enters the home of the Tibetan people, one will be overwhelmed by the pieces of carved and exquisite cabinets, tables, boxes, and other furniture. Tibetan furniture is a part of the life of Tibetans, as Tibetans control the development and style of Tibetan furniture. Therefore, this paper studies Tibetan furniture, as it has great significance in Tibetan culture.
29
Heroldová, Helena. "“Father and Mother”: Tantric Couples in the Collection of the Náprstek Museum and the History of the Collection Description." Annals of the Náprstek Museum 37, no. 1 (2016): 71–86. http://dx.doi.org/10.1515/anpm-2017-0005.
Full textAbstract:
The first part of the study is devoted to the history of scholarly description of the Tibetan and Mongolian Collection in the Naprstek Museum, namely to the work of Lumir Jisl (1921-1969). The second part focuses on the iconography of Tantric couples on small votive Buddhist paintings from Mongolia.
30
Bazarov, Andrey A. "Перевод (адаптация) буддийских канонических текстов с тибетского и старомонгольского языков на бурятский." Oriental Studies 13, no. 3 (December 24, 2020): 652–60. http://dx.doi.org/10.22162/2619-0990-2020-49-3-652-660.
Full textAbstract:
Introduction. The article deals with Tibetan/Mongolian-to-Buryat translation (adaptation, Cyrillic) of Buddhist canonical texts. Goals. The study of causes and essence of the process is relevant enough, since the research problem relates to actual changes in the traditional book culture of Buryats, and issues of preserving the Buryat language in modern conditions. Materials. The work analyzes archaeographic works stored at the Institute of Mongolian, Buddhist and Tibetan Studies SB RAS (2006-2015) as well as a set of Buddhist canonical texts published in Buryatia in the pre-revolutionary period and after 1991. Conclusions. Translation (adaptation) of Buddhist canonical texts from Tibetan and Mongolian into Buryat arose from changes in everyday religious practices of ordinary Buryat Buddhists. The three forms of Tibetan/Mongolian-to-Buryat translation make it possible to conclude on the level of works aimed at the preservation of the Buryat language in the structure of religious culture, as well as the level of Buddhist revival in Buryatia. Various forms of translation (adaptation) of Buddhist canonical texts show a competition between two directions of everyday religious reading (spelling) patterns: the Mongolian letter-by-letter one, and that close to literary Buryat. These forms mirror the modern discussion that arose in the 1990s about the correspondence between Mongolian and Buryat languages for further development of Buryat culture.
31
Garri, Irina R. "“Amdo-Mongolia,” Diary of the Well-Known Buryat Scholar and Politician Bazar Baradin: Source Studies Aspects. 1905–06." Herald of an archivist, no. 4 (2023): 1032–43. http://dx.doi.org/10.28995/2073-0101-2023-4-1032-1043.
Full textAbstract:
The author introduces into scientific use the diary of Bazar Baradievich Baradin (1878–1937), well-known Buryat scholar and politician, member of the Buryat National Committee, first People’s Commissar of Education of the Buryat-Mongolian ASSR, and first chairman of the Buryat-Mongolian Scientific Committee. Despite his popularity and contribution to science, his life and scholarly activities have not been studied enough. In 1905–07 Baradin made a trip to Mongolia and North-Eastern Tibet – Amdo on the assignment of the Russian Committee for the Study of Central and East Asia. His trip was connected with the 13th Dalai Lama Tubden Gyatso sojourn in Urga. The article reviews his diary, titled “Amdo-Mongolia. Travel diary of a Buddhist Buryat pilgrim through Khalkha-Mongolia, Alashan, and the northeastern outskirts of Tibet – Amdo (1905-07),” now kept at the Institute of Oriental Manuscripts of the Russian Academy of Sciences, where the scholar’s fond was formed. The diary covers Baradin’s journeys from September 1905 to June 1906. It is a 301-page manuscript rewritten and edited from original diary, presumably in 1908 while Baradin prepared his report for the Russian Geographical Society. The manuscript describes his stay in the khoshun (headquarters) of the Mongolian prince Khandorj (Kando-van according to the diary) – Vang Khuree (Van-Kuren), where the Dalai Lama was at prince’s invitation. Comparative-historical method, systemic and source analysis have been used to study the document. The value of the diary lies in the fact that it is the only description of the no longer existing khoshun of Prince Khandorj, Vanh Khuree and of daily life of the field court of the 13th Dalai Lama in autumn–winter of 1905/06. Besides, there are many other fascinating things and events mentioned in the diary, for instance, Khorchin Mongols from the Jerim Seim of South-Eastern Mongolia visiting the Dalai Lama; initiation of Semkyi Choga; the Dalai Lama’s divination on the visit of the Panchen Lama to India; acquaintance and friendship with the old Mongolian scholar Dandar-agramba; petition of Baradin and Namdak Dylykov regarding Buddhist ecumenical council; attack of Mongolian monks on Baradin; celebration of the Tibetan New Year, etc. The author is of opinion that Bazar Baradin’s “Amdo-Mongolia” is an extremely valuable historical, ethnographic, and religious studies source, which sheds light on unknown pages of history and culture of Mongolia and Tibet in 1905–06. Publication and further detailed study of this unique source is planned.
32
Wallace, V. A. "Imagination, Desire, and Aesthetics in Engendering a Vision of Śambhala." Orientalistica 2, no. 1 (September 7, 2019): 40–50. http://dx.doi.org/10.31696/2618-7043-2019-2-1-40-50.
Full textAbstract:
Abstract: the legend of Śambhala and a related eschatological battle between the twenty-fifth kalkī king of Śambhala and the enemy of Dharma, which initially appeared in the eleventh-century Indian, Buddhist tantric tradition of the Kālacakratantra, proliferated in the later Tibetan and Mongolian sources. In the nineteenth, and particularly in the early twentieth-century Mongolia, when the demolishing of Buddhist monasteries and persecution of Buddhist monks were carried out by the Mongolian Peoples’ Revolutionary Party, a wealth of literature on meditational and ritual practices related to the transference of consciousness (‘pho ba) to the Buddhist kingdom of Śambhala emerged. Witnessing the executions of monks and a destruction of Buddhism in Mongolia, Mongolian lamas in the country’s capital felt the urgency to compose practical guides to a swift transference of consciousness to Śambhala for the lamas who were facing an immanent death. The instructions on the transference of consciousness to Śambhala abound in meditations with visualization and imagination practices and accompanying rituals.
33
DIXON, ANDREW, ROLLER MAMING, AMARKHUU GUNGA, GANKHUYAG PUREV-OCHIR, and NYAMBAYAR BATBAYAR. "The problem of raptor electrocution in Asia: case studies from Mongolia and China." Bird Conservation International 23, no. 4 (October 29, 2013): 520–29. http://dx.doi.org/10.1017/s0959270913000300.
Full textAbstract:
SummaryWe report a large number of raptors electrocuted on recently erected electricity distribution lines in the open landscapes of the Mongolian steppe and Qinghai-Tibetan plateau, China. Upland Buzzards Buteo hemilasius and Saker Falcons Falco cherrug, characteristic raptors of these bioregions, were among those found to be electrocuted. Raptor electrocution was a consequence of poorly designed hardware configurations on anchor poles along surveyed lines on the Qinghai-Tibetan Plateau and, additionally, on line poles in the Mongolian steppe. The design flaws were upright pin-insulators on earthed crossarms and the use of jump wires that passed over crossarms via pin insulators on anchor poles. Targeted mitigation of anchor poles could significantly reduce the incidence of electrocution on the lines surveyed on the Qinghai-Tibetan Plateau, whilst all poles on the lines surveyed in the Mongolian steppe require remediation to make them safe for raptors. The Mongolian steppe and the Qinghai-Tibetan Plateau are bioregions that hold the largest breeding and wintering populations of the globally threatened Saker Falcon. The existing and growing network of dangerous electricity distribution lines in these regions may potentially impact the Saker Falcon population, thus we suggest that preventative and/or mitigation measures are implemented.
34
Zorin, Aleksandr. "Tibetan and Mongolian Studies of the Academician Theophilus Siegfried Bayer." ISTORIYA 13, no. 4 (114) (2022): 0. http://dx.doi.org/10.18254/s207987840021195-3.
Full textAbstract:
This article deals with one of the main directions of research of T. S. Bayer (1694—1738), the first orientalist at the Russian Academy of Sciences. His interest in Tibetan and Mongolian writings was formed several years before his arrival in St. Petersburg, but it was instigated mainly by the sources connected with Russia. In the 1720s, two preliminary works by Bayer on this topic were published, one of them containing a translation of a text related to the ritual practice of Tibeto-Mongolian Buddhism, the first one in the history of European science. After moving to Russia, Bayer got the opportunity to publish a three-graphic syllabary that had been brought from Siberia by D. G. Messerschmidt (1685—1735) and contained a full set of letters and ligatures of the Indian Rañjana (Lañtsa) script, Tibetan and Mongolian alphabets. The circumstances of the acquaintance of the two scholars had a tragic connotation for Messerschmidt, who was deprived of the right to deal with the collections he himself brought to Saint Petersburg, and, nevertheless, their relationship was not hostile. This is confirmed by some materials from Bayer’s personal collection, presently kept at the Glasgow University Library, in particular his copy of a small Tibetan syllabary which seems to have been provided to him by Messerschmidt (the autograph is lost). This manuscript is published in the appendix to the article.
35
Alekseev, Kirill, Nikolay Tsyrempilov, and Timur Badmatsyrenov. "Ulan-Ude Manuscript Kanjur." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 241–69. http://dx.doi.org/10.1558/bsrv.31654.
Full textAbstract:
This study investigates the Mongolian manuscript Kanjur preserved at the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan studies of the Siberian Branch of the Russian Academy of Sciences. The manuscript previously belonged to the Chesan Buddhist monastery of Central Transbaikalia and was brought to the Buruchkom, a first academic institute of the Republic of Buryat-Mongolia (Ulan-Ude) by the eminent Buryat writer Khotsa Namsaraev. The manuscript is an almost complete copy of the Ligdan Khan’s Kanjur presumably made in the late seventeenth to early eighteenth century in Beijing. The article presents a description, analysis and brief catalogue of Ulan-Ude manuscript Kanjur.
36
Shi, Y., F. Baumann, Y. Ma, C. Song, P. Kühn, T. Scholten, and J. S. He. "Organic and inorganic carbon in the topsoil of the Mongolian and Tibetan grasslands: pattern, control and implications." Biogeosciences Discussions 9, no. 2 (February 15, 2012): 1869–98. http://dx.doi.org/10.5194/bgd-9-1869-2012.
Full textAbstract:
Abstract. Soil carbon (C) is the largest C pool in terrestrial biosphere and includes both inorganic and organic components. Studying patterns and controls of soil C help us to understand and estimate potential responses of soil C to global change in the future. Here we analyzed topsoil data of 81 sites obtained from a regional survey across grasslands in the Inner Mongolia and on the Tibetan Plateau during 2006–2007, attempting to find the patterns and controls of soil inorganic carbon (SIC) and soil organic carbon (SOC). The average of SIC and SOC in the topsoil (0–20 cm) across the study region were 0.38% and 3.63%, ranging between 0.00–2.92% and 0.32–26.17%, respectively. Both SIC and SOC in the topsoil of the Tibetan grasslands (0.51% and 5.24%, respectively) were higher than those of the Inner Mongolian grasslands (0.21% and 1.61%). Regression tree analyses showed that the spatial pattern of SIC and SOC were controlled by different factors. Chemical and physical processes of soil formation drive the spatial pattern of SIC, while biotic processes drive the spatial pattern of SOC. SIC was controlled by soil acidification and other processes depending on soil pH. Vegetation type is the most important variable driving the spatial pattern of SOC. According to our models, given the acidification rate in Chinese grassland soils in the future is the same as that in Chinese cropland soils during the past two decades: 0.27 and 0.48 units per 20 yr in the Inner Mongolian grasslands and the Tibetan grasslands, respectively, it will lead to 30% and 53% decrease in SIC in the Inner Mongolian grasslands and the Tibetan grasslands, respectively. However, negative relationship between soil pH and SOC suggests that acidification will inhibit decomposition of SOC, thus will not lead to a significant general loss of carbon from soils in these regions.
37
Shi, Y., F. Baumann, Y. Ma, C. Song, P. Kühn, T. Scholten, and J. S. He. "Organic and inorganic carbon in the topsoil of the Mongolian and Tibetan grasslands: pattern, control and implications." Biogeosciences 9, no. 6 (June 27, 2012): 2287–99. http://dx.doi.org/10.5194/bg-9-2287-2012.
Full textAbstract:
Abstract. Soil carbon (C) is the largest C pool in the terrestrial biosphere and includes both inorganic and organic components. Studying patterns and controls of soil C help us to understand and estimate potential responses of soil C to global change in the future. Here we analyzed topsoil data of 81 sites obtained from a regional survey across grasslands in the Inner Mongolia and on the Tibetan Plateau during 2006–2007, attempting to find the patterns and controls of soil inorganic carbon (SIC) and soil organic carbon (SOC). The averages of inorganic and organic carbon in the topsoil (0–20 cm) across the study region were 0.38% and 3.63%, ranging between 0.00–2.92% and 0.32–26.17% respectively. Both SIC and SOC in the Tibetan grasslands (0.51% and 5.24% respectively) were higher than those in the Inner Mongolian grasslands (0.21% and 1.61%). Regression tree analyses showed that the spatial pattern of SIC and SOC were controlled by different factors. Chemical and physical processes of soil formation drive the spatial pattern of SIC, while biotic processes drive the spatial pattern of SOC. SIC was controlled by soil acidification and other processes depending on soil pH. Vegetation type is the most important variable driving the spatial pattern of SOC. According to our models, given the acidification rate in Chinese grassland soils in the future is the same as that in Chinese cropland soils during the past two decades: 0.27 and 0.48 units per 20 yr in the Inner Mongolian grasslands and the Tibetan grasslands respectively, it will lead to a 30% and 53% decrease in SIC in the Inner Mongolian grasslands and the Tibetan grasslands respectively. However, negative relationship between soil pH and SOC suggests that acidification will inhibit decomposition of SOC, thus will not lead to a significant general loss of carbon from soils in these regions.
38
Vanchikova, Ts P., and M. V. Ayusheeva. "Cooperation between the Buryat-Mongolian scientific committee and mongolian scientific institute in forming research libraries." Bibliosphere, no. 2 (June 30, 2019): 71–76. http://dx.doi.org/10.20913/1815-3186-2019-2-71-76.
Full textAbstract:
The article discusses international relations between the Buryat-Mongolian Scientific Committee (Buruckom) and Committee of Sciences of Mongolia (Mongolian Scientific Institute (Monuchcom or Sudar bichgiin khyreelen). They were the first research institutions in Mongolia and Buryatia and formed the bases of the modern Academy of Sciences of Mongolia, and the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences (IMBTS SB RAS). It is actual and quite important to study the formation history of these research institutions in general, and research departments, in particular, libraries playing a great role in the history of modern science development, in relation to their upcoming 100th anniversaries. Such researches fill in the gaps in the countries’ historical past, draw attention to national cultural traditions and are connected with the problems of preserving written historical and cultural monuments. The authors used archival documents kept in the Center of Oriental Manuscripts and Xylographs of IMBTS SB RAS to highlight the history of forming and developing the collections of Buruchkom’s Manuscript Department and Monuchkom’s Research Library. They are the correspondence of the Buryat-Mongolian Scientific Committee leaders with Monuchcom scholars, datsan councils, khoshun executive committees and lamas on the issues of xylographing Buddhist treaties and supplementing library funds stored in the archive of the Center for Oriental manuscripts and xylographies of IMBT SB RAS.
39
Dashieva, Subad Bal'zhinimaevna, Oyuuna Sanzhimitupovna Rinchinova, and Nomin' Dondokovna Tsyrenova. "The formation of worldview of the doctors of traditional medicine in China, Mongolia, and Russia." Genesis: исторические исследования, no. 9 (September 2020): 79–87. http://dx.doi.org/10.25136/2409-868x.2020.9.33848.
Full textAbstract:
The subject of this research is the current state of the system of traditional medical system in China, Mongolia and Russia. The object of this research is the role of a doctor in development of the traditional medicine (Tibetan) in China, Mongolia and Russia. The authors conduct comparative analysis between the degree of integratedness of the doctor of traditional medicine into the general medical and scientific-educational environment of one or another country, and degree of their demand in practical health care. Special attention is given to the sources of biographical records on the doctors of Tibetan medicine in Old Mongolian and Chinese languages, as well as to the problem of the impact of sociocultural and normative legal environment upon personal becoming of the doctor of traditional medicine. The main conclusions consist in determination of commonality of religious beliefs and the method of acquisition of knowledge on Tibetan medicine in the context of Buddhist philosophy, as well as the fact that traditional Tibetan medicine is interrelated with Buddhism, in which the system of the so-called “direct transfer” of knowledge from the teacher to a student has sacred and fundamental meaning in becoming of the healer monk. The authors' special contribution to the research is defined by introduction into the scientific discourse of previously unpublished records on the doctors of Tibetan medicine in China, Mongolia and Russia. The novelty consists in conducting the analysis of factors that unite the doctors of Tibetan medicine in China, Mongolia and Russia, as well as in reveling the commonality of religious beliefs and method of acquisition of knowledge of Tibetan medicine in the context of Buddhist philosophy.
40
Zhabon, Yumzhana Zh, Tsymzhit P. Vanchikova, and Oleg S. Rinchinov. "Tibetan Fond of the Center of Oriental Manuscripts and Xylography of the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences: Characteristics, Classification of the Medical Collection." Herald of an archivist, no. 3 (2018): 926–35. http://dx.doi.org/10.28995/2073-0101-2018-3-926-935.
Full textAbstract:
This article offers a description and subject classification of the medical texts collection from the Tibetan fond of the Center for Oriental Manuscripts and Xylographs of the Institute of Mongolian, Buddhist and Tibetan studies of the Siberian Branch of the Russian Academy of Sciences (COMX IMBTS SB RAS). One of its main tasks has been to identify and attribute medical texts in the Tibetan collection, which is comprised of over 40,000 texts acquired from private libraries of the Buddhist clergy of Buryatia. Intensive source work has resulted in creation of a separate collection of medical texts, which includes 508 manuscripts and xylographs registered under 222 storage cyphers. All texts have been thematically classified into 11 groups according to genre of medical literature. This classification reflects the preferences of Buryat physicians in choosing particular works. Although the collection is relatively small, it contains important texts of Tibetan medicine. The article focuses on classification of the most common in Buryatia commentaries on the rGyud bzhi. The authors have identified several terms that Tibetans used for this category of texts, such as sdong 'grems, mchan' grel, bru 'grel, lhan thabs. In general, the texts in the collection are in line with Tibetan medical tradition and correspond to the level of education in the Buryat Buddhist monasteries. Electronic catalogue and data base compiled by the authors facilitate further study of the Tibetan-language medical sources by Tibetan, Mongolian, and Buryat authors. Medical texts should be available to specialists so that new approaches to their classification and systematization may be developed and rational legacy of Oriental medicine may be incorporated in contemporary medical practice. This will allow to study interinfluence of medical traditions, to determine regional, ethnic, and cultural features of medical literary tradition.
41
Jiafu, Danbuer, and Tsagan B. Seleeva. "О рукописных списках ойратско-калмыцкого «Гесера», хранящихся в архивных собраниях России и Европы, а также их собирании, описании и публикации." Бюллетень Калмыцкого научного центра Российской академии наук 16, no. 4 (November 27, 2020): 176–99. http://dx.doi.org/10.22162/2587-6503-2020-4-16-176-199.
Full textAbstract:
The epos “Geser” in the form of oral and written vaults is known over a vast territory — from Tibet and Mongolia to southern Siberia and the Lower Volga. According to the researchers, the Mongolian Geseriad was established among the ancient Mongol-speaking tribes of Kukunor on the basis of the oral Tibetan version of the monument. Geser is not only the hero of the epos, his image is also associated with the mythological, religious, folklore and literary traditions. This article is devoted to the history of publication and storage of the handwritten texts of “Geser” in “clear script” in Russia and Europe, as well as the history of recording and publication of oral versions of the legend.
42
Borjigidai, Uyunbilig. "The Hoshuud Polity in Khökhnuur (Kokonor)." Inner Asia 4, no. 2 (2002): 181–95. http://dx.doi.org/10.1163/146481702793647498.
Full textAbstract:
AbstractHoshuud Mongols ruled the Khökhnuur (Kokonor) region from 1637 to 1723. This paper, based on the author's History of the Hoshuud published in Mongolian in 1990, uses Chinese, Mongolian, Manchu and Tibetan sources to describe the main features of the history and polity of this time. This Hoshuud polity, known as the rule of the Eight Taijinar of Khökhnuur, encompassed a hereditary feudal system that gradually took its shape with the consolidation of the Hoshuud rule in the Khökhnuur. Furthermore a system of alliances linked feudal lords and connected the Hoshuud court in Lhasa with the Eight Taijinar in the Khökhnuur. The worship of the Khökhnuur Lake represented the ritual expression and concrete enactment of the Khökhnuur assembly where all concerned parties would come together, often including Qing and Tibetan representatives. During this period Mongolian-Tibetan-Manchu relations were shaped by a complex system of alliances and “;priest-patron” relations.
43
Lü, Wei, and Zhenhong Wang. "Emotional Expressivity, Emotion Regulation, and Mood in College Students: A Cross-Ethnic Study." Social Behavior and Personality: an international journal 40, no. 2 (March 1, 2012): 319–30. http://dx.doi.org/10.2224/sbp.2012.40.2.319.
Full textAbstract:
Differences in emotional expressivity, emotion regulation, and mood among ethnic minorities college students in China were examined. Three questionnaires were administered to 370 college students representing Hui (15%), Uighur (14%), Mongolian (14%), Tibetan (17%) ethnic groups, and Han (40%). Tibetan students were found to have higher levels of negative emotional expressivity in comparison to Han, Uighur, Hui, and Mongolian students. Han students reported a higher level of emotion regulation than students from ethnic groups. Minority students, especially those of Tibetan ethnicity, reported a significantly higher level of negative mood than Han students. Together, these findings suggest that minority students experience more negative emotion and are less likely to adopt emotion regulation strategies than Han students. Among these ethnic groups, Tibetan students both express and experience more negative emotion than their counterparts.
44
Saijirahu, Buyanchuglagin. "Folk Medicine among the Mongols in Inner Mongolia." Asian Medicine 4, no. 2 (2008): 338–56. http://dx.doi.org/10.1163/157342009x12526658783574.
Full textAbstract:
AbstractTwenty-first-century Inner Mongolia is characterised by medical pluralism: biomedicine, traditional Chinese medicine, and the Tibetan-derived tradition of Mongolian medicine have parallel roles in the health care system. There is, however, another form of medical practice that has existed in the Mongol society alongside these institutional medicines. In this article, I refer to it as folk medicine. The indigenous tradition of folk medicine has originated from both nomadism and shamanism, and some elements of these old traditions still survive that do not appear to have been influenced by other medical systems. I discuss how nomadic culture produced folk medical practices such as koumiss treatment, immersion therapy and herbal medicine and how shamanic healing practices such as bonesetting and andai therapy are key parts of Mongolian folk medicine, which is related to treating both bodily suffering and illness of the soul. Healing is an important function of Mongolian shamanism, an old religious complex that remains alive within modern society. Folk medicine as a cultural phenomenon has existed from ancient times to our present era. When we attempt to reconstruct the history of Mongolian medicine, we must accept that indigenous knowledge continues to play a role within the medical pluralism of twenty-first-century Inner Mongolia.
45
Bazarov, A. A. "Section «Lam-rim» of tibetan literature collection "Choira". Oriental manuscripts and xylographs center IMBTS SB RAS." Bibliosphere, no. 3 (September 30, 2019): 71–77. http://dx.doi.org/10.20913/1815-3186-2019-3-71-77.
Full textAbstract:
The article discusses the “additional” course of Buddhist education lam-rim, which was taught in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – early 20th centuries). The databases of the Buddhist scholastic collection “Choira” of the Center of Oriental manuscripts and xylographs in the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (IMSBT SO RAN), as well as traditional bibliographic handbooks – “garchaks”, make it possible to understand that the texts of lam-rims are an integral part of the Buddhist book culture of this region. Our analysis has demonstrated that the study of this scholastic subject in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – beginning 20th centuries) was based on a variedTibetan Buddhist literature from fundamental works of Indian classics to popular works of local scholastics. It is also necessary to emphasize that if to compare this section (lam-rim) of Tibetan scholastic literature “Choira” (in IMBT SB RAS) with the other sections (Pramana, Prajna-Paramita, Madhyamika Vinaya, Abhidharma) we find that the largest number of works of local authors are found in lam-rim. An important result of the research is the historical fact that the books of the Buryat monastic printing houses (Aga, Tsugol, Egita, Ana datsans of Trans-Baikal region) make it possible to understand the level of development of lam-rims literature in this region (19th – beginning 20th centuries) in the field of writing and publishing scholastic works in Northwest China, Mongolia and Transbaikalia. The study of authorship of lamrim texts stored in the IMBT SB RAS can confirm that, thanks to the works of representatives of these cross-border regions, a kind of Renaissance of Tibetan scholasticism took place in the Buddhist culture of the entire Inner Asia. A special role in this process was played by the Amdo, Mongolian and Buryat monasteries. It may be assumed that representatives of the historical Amdo region (the territory where Tibetans and Mongols lived together), Mongolia and Transbaikalia in these centuries created a culture of mass writing of Buddhist educational and philosophical literature.
46
Guo, Xiaofang, Hui Shi, Chenglong Wei, and Xiao Dong Chen. "Research on thermal property and temperature rating prediction of Mongolian robe ensembles." International Journal of Clothing Science and Technology 30, no. 6 (November 5, 2018): 747–56. http://dx.doi.org/10.1108/ijcst-03-2017-0030.
Full textAbstract:
Purpose The purpose of this paper is to reveal the unique thermal property of Mongolian clothing from the current western clothing and explain their environmental adaptation to the climate of Mongolian plateau in China. Design/methodology/approach Thermal insulation and the temperature rating (TR) of eight Mongolian robe ensembles and two western clothing ensembles were investigated by manikin testing and wearing trials, respectively. The clothing area factor (fcl) of these Mongolian clothing was measured by photographic method and estimated equation from ISO 15831. Finally, the TR prediction model for Mongolian clothing was built and compared with current models for western clothing in ISO 7730 and for Tibetan clothing in previous article. Findings The results demonstrated that the total thermal insulation of Mongolian robe ensembles was much bigger than that of western clothing ensembles and ranged from 1.81clo to 3.11clo during the whole year. The fcl of the Mongolian clothing should be determined by photographic method because the differences between these two methods were much bigger from 0.6 to 13.9 percent; the TR prediction model for Mongolian robe ensembles is TR=25.57−7.13Icl, which revealed that the environmental adaptation of Mongolian clothing was much better than that of western clothing and similar to that of Tibetan clothing. Originality/value The research findings give a detailed information about the thermal property of China Mongolian clothing, and explain the environmental adaptation of Mongolian clothing to the cold and changing climate.
47
Barnett, Robert. "The Secret Secret: Cinema, Ethnicity and Seventeenth Century Tibetan-Mongolian Relations." Inner Asia 4, no. 2 (2002): 277–346. http://dx.doi.org/10.1163/146481702793647461.
Full textAbstract:
AbstractThe Secret History of the Potala Palace, a 1989 film about Mongol-Tibetan relations in the seventeenth century, was a milestone in the still tentative development of Tibetan film, with significant Tibetan participation and close attention to Tibetan sources of history. This paper suggests possible reasons for the withdrawal of the film from circulation, and proposes ways of reading film in the context of contested versions of ethnicity.
48
Lyulina, A. G. "Some aspects of regent titles in Tibet (XVII-XVIII)." RUDN Journal of World History 11, no. 3 (December 15, 2019): 202–12. http://dx.doi.org/10.22363/2312-8127-2019-11-3-202-212.
Full textAbstract:
Historical sources provide variety of Tibetan and Mongolian terms that were related to the position of regent in the Tibetan government of the XVII-XVIII centuries: desrid, deba, gyaltsab, gyalpo, miwang, nominhan and others. Probably, such a variety is associated not only with the constant changes of regent role and functions in some periods of Tibetan history, but also with the specifics of the relationship between politics and religion in a Buddhist state, as well as with the influence of Qing Empire. An analysis of the listed items in the context of the Tibetan system of government will allow classifying them by meaning and historical periods, to identify differences from the classical European concept of “regent”. It also helps to study some details of the regency history in Tibet, which has only few researches at the moment.
49
Zhabon, Yumzhana Zh. "История монастыря Ганден." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 450–58. http://dx.doi.org/10.22162/2500-1523-2022-3-450-458.
Full textAbstract:
Introduction. The article summarizes the history of one of the three largest monasteries of the Tibetan Geluk school — Ganden Monastery. The latter tradition of Tibetan Buddhism occupies an exceptional place in the history of Mongolic spiritual cultures. Therefore, the interest in Ganden monastery is determined not only by that it had been founded by Je Tsongkhapa (1357–1419), the patriarch of the Geluk and a greatest Buddhist figure in Tibet, but also by the enormous religious, cultural and political impacts this sect has had on the development and dissemination of Buddhism among Mongolian-speaking peoples. Goals. The article seeks to investigate the history of Ganden Monastery in the context of its basic organizational structure, material culture (relics, shrines), paradigm of scholastic training (texts, educational process), and specific Buddhist rituals. Materials and methods. The work examines original Tibetan texts, analyzes historical sources and special scientific literature. Results. The article shows that the central principles of scholastic training and regulations laid down by Lama Tsongkhapa, as well as the organizational structure of the monastery, have remained virtually unchanged since its foundation in 1409. The phenomenon of Tibetan monasteries is multifaceted, and in order to better understand and appreciate the role they have played over centuries in spiritual life of many peoples it is necessary to achieve a complete understanding — in their own terms — of history, educational system, and organizational structure of the monastery.
50
Bazarov, Boris. "VII International Forum of the Association of Expert Centers of Russia, China and Mongolia: Key Issues and Prospects for Cooperation." Asia and Africa Today, no. 2 (2023): 55. http://dx.doi.org/10.31857/s032150750024410-3.
Full textAbstract:
The paper presents a brief overview of the VII Forum of Expert Centers of Russia,China and Mongolia. The forum is one of the platforms for the implementation of the global initiative “One Belt and One Road”, as well as the discussion of specific mechanisms for the building up the China-Mongolia-Russia Economic Corridor. Since 2015, six International Forums have been held in various formats. Representatives of Mongolia, Russia and China alternately hosted the Forum. Today we can assert that the Forum has given a great incentive to the development of practical cooperation between Russia, China and Mongolia. Scientists, experts, teachers of universities, government officials of the three countries took part in the Forum. The forum was guided by the results of bilateral meetings between the leaders of Russia and China, Russia and Mongolia. The main organizer of the VII Forum was the Center for Macroeconomic Research of Inner Mongolia Autonomous Region (PR China). The Russian side was represented by the Institute of Mongolian, Buddhist and Tibetan studies of the Siberian Branch of the Russian Academy of Sciences, the Mongolian side by the Mongolian State University. The main part of the forum was represented by 12 scientific reports, which were conditionally divided into two key topics: “Deepening cooperation in the field of new energy and agriculture between Russia, China and Mongolia” and “Strengthening cooperation in cross-border e-commerce between Russia, China and Mongolia”. Experts from the three countries presented an analysis of the main trends in the development of cooperation in modern conditions, and proposed mechanisms for overcoming existing barriers.