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1
Heuschert-Laage, Dorothea. "Enlightenment in the Name of Chinggis Khan: The Founding of the Eastern Mongolian Publishing House in Mukden 1926/27." Asiatische Studien - Études Asiatiques 73, no. 4 (April 26, 2020): 683–711. http://dx.doi.org/10.1515/asia-2019-0031.
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AbstractThis paper is devoted to one of the first commercial Mongolian publishing houses in Republican China, which was founded in Mukden in 1926/27 and existed until the Japanese invasion of Manchuria in 1931. With its broad spectrum of publications, which included a textbook for primary education, translations and advices for self-improvement, its educational approach differed from earlier Mongolian publishing activities. Its founders saw themselves on a mission for education and aimed to spread knowledge relevant for Mongols in a globally connected world by making Mongolian language print material easier accessible to a wider public.The paper argues that the founders of the publishing house were fueled by ideas of social Darwinism and saw competition not only on a global scale but also within the Chinese Republic. For this reason, their publishing project was meant to strengthen Mongols as a distinct, unitary group within the multinational Chinese Republic. At the same time, they raised their own profile as cultural translators and presented themselves as a scholarly elite. The Mukden publishers tried to set themselves apart from the institutions, which had dominated the field of Mongolian book production so far, but made reference to familiar concepts of sponsoring in order to strengthen their arguments for commercial publishing.
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Mirzaeva, Saglara V., and Aisa O. Doleyeva. "Об ойратской рукописи «Coqtu zandan» из фонда Российской национальной библиотеки." Бюллетень Калмыцкого научного центра Российской академии наук 16, no. 4 (November 27, 2020): 55–78. http://dx.doi.org/10.22162/2587-6503-2020-4-55-78.
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The article introduces the Oirat handwritten text “Coqtu Zandan” (‘Shining Sandalwood’) from the collections of the Russian National Library. The text “Coqtu Zandan” is a translation of the prayer of repentance common in the Tibetan-Mongolian buddhist tradition, which is read out during the ritual of restoring the sojong vows. This prayer is mentioned under no. 23 (as “bodhi sadv-yin unal namančilaxui kemekü sudur”) in the list of translations of Zaya Pandita Namkhaijamts. The Tibetan original of this work, researchers call the text “Ltung Bshags” or one of the versions of the “Sutra of the Three Piles” (tib. phung po gsum pa’i mdo), included in the collection of the terma-works “Rinchen Terdzo”. The Sanskrit text of the Sutra “Aryatriskandha sūtram” has also reached our time, a digital copy of which is available on the website of the Digital Sanskrit Buddhist Canon Input Project. The publication of parallel Sanskrit and Tibetan Sutra texts within the framework of this article is also very relevant.
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Mirzaeva, Saglara V., and Aisa O. Doleyeva. "Об ойратской рукописи «Coqtu zandan» из фонда Российской национальной библиотеки." Бюллетень Калмыцкого научного центра Российской академии наук 16, no. 4 (November 27, 2020): 55–78. http://dx.doi.org/10.22162/2587-6503-2020-4-16-55-78.
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The article introduces the Oirat handwritten text “Coqtu Zandan” (‘Shining Sandalwood’) from the collections of the Russian National Library. The text “Coqtu Zandan” is a translation of the prayer of repentance common in the Tibetan-Mongolian buddhist tradition, which is read out during the ritual of restoring the sojong vows. This prayer is mentioned under no. 23 (as “bodhi sadv-yin unal namančilaxui kemekü sudur”) in the list of translations of Zaya Pandita Namkhaijamts. The Tibetan original of this work, researchers call the text “Ltung Bshags” or one of the versions of the “Sutra of the Three Piles” (tib. phung po gsum pa’i mdo), included in the collection of the terma-works “Rinchen Terdzo”. The Sanskrit text of the Sutra “Aryatriskandha sūtram” has also reached our time, a digital copy of which is available on the website of the Digital Sanskrit Buddhist Canon Input Project. The publication of parallel Sanskrit and Tibetan Sutra texts within the framework of this article is also very relevant.
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Borjigin, Huhbator. "The History and the Political Character of the Name of ‘Nei Menggu’ (Inner Mongolia)." Inner Asia 6, no. 1 (2004): 61–80. http://dx.doi.org/10.1163/146481704793647207.
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AbstractAfter the independence of ‘Outer Mongolia’ in 1911, and especially after the founding of the Mongolian People's Republic in 1924, ‘Outer Mongolia’ (Wai Menggu in Chinese or Gadaad Mongol and Ar Mongol in Mongolian) became a historical term. Inner Mongolia, on the other hand, became the focal point of the so–called ‘Mongolian problem’, and its name Nei Menggu (C) or Dotood Mongol (M) remained sinocentric, denoting direct rule as it did in the Qing geographical– administrative demarcation of the Mongols. The question of naming Inner Mongolia in both Chinese and Mongolian has thus become significant not only for the Mongols in China, but also for Mongols in the independent state of Mongolia. The founding of the Inner Mongolia Autonomous Government in 1947 introduced a new name in Mongolian: instead of Dotood Mongol, it is now called Öbör (the sunny side of mountain) Mongol, thereby forming a geobody with Ar Mongol (formerly Outer Mongolia), and it no longer connotes internal administration within China. However, this change has not been reflected in Chinese translation, as Inner Mongolia continues to be called Nei Menggu and historicist Chinese continue to refer to Mongolia as Wai Menggu. In recent years, some Mongols began to call Inner Mongolia ‘Nan Menggu’, and with it came the change of English translation from Inner Mongolia to Southern Mongolia.
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Burnette, Denise, and Sugarmaa Myagmarjav. "Translation and validation of the 18-item Lubben Social Network Scale with older adults in Mongolia." International Psychogeriatrics 25, no. 9 (June 24, 2013): 1493–502. http://dx.doi.org/10.1017/s104161021300080x.
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ABSTRACTBackground:In Mongolia, social, demographic, and geographic factors have heightened the need for a reliable means to assess social isolation of older adults. The purpose of this study was to identify, translate, and validate such a measure.Methods:The study was conducted in two phases: translation and back translation of the 18-item Lubben Social Network Scale to Mongolian (LSNS-18-M) and field testing to establish reliability and validity and to explore potential cut-off points. The sample comprised 198 Mongolians aged ≥55 years selected from six hospitals in Ulaanbaatar, Mongolia.Results:Internal consistency and intraclass correlations for the LSNS-18-M were excellent, indicating high reliability. The scale showed strong convergence with social disconnectedness and perceived isolation scales and with the Geriatric Depression Scale. It was also inversely related to self-rated health status, but not to the physical or mental health subscales of the Short Form-12 (SF-12) survey. The LSNS-18-M scores discriminated among three levels of social disconnectedness and three levels of perceived isolation. Regarding content validity, the 18 items loaded cleanly on the same three factors as the original LSNS-18, inter-factor correlations were good, all factors were correlated with the LSNS-18-M, and they accounted for two-thirds of variance in scores.Conclusions:The LSNS-18-M had excellent reliability and good validity with a sample of older Mongolians and should be useful for screening, assessment, and monitoring social isolation. Future studies should examine lack of association with the SF-12 and should assess the scale's use with non-hospitalized and non-urban older adults in Mongolia and with Mongolian speakers outside the country.
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GARAMTSEREN, BAYARJARGAL. "Re-Establishment of the Christian Church in Mongolia: The Mongolian Standard Version Translation by National Christians." Unio Cum Christo 2, no. 2 (October 1, 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, I briefly outline the seven-hundred-year history of Bible translation into the Mongolian language. At the end, I describe the Mongolian Standard Version project, an ongoing activity of Bible translation from the original languages by national Christians.
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Oorzhak, S. S., and M. V. Bavuu-Syuryun. "Ways of evolution of Tuvan Buddhist lexis." Languages and Folklore of Indigenous Peoples of Siberia, no. 41 (2021): 124–31. http://dx.doi.org/10.25205/2312-6337-2021-1-124-131.
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In modern Tuvan, religious lexis is actively evolving as a part of Tuvan lexis in general. It consists of several parts: Shamanist terms, Buddhist terms, and terms common for both religious systems, with the latter mostly involving ritual terms. Religious lexis reflects the entire Tuvan nation’s spiritual life and its history and continues to evolve by its own resources and loanwords from Mongolian, Tibetan, and Russian languages. Most loanwords are Buddhist. Before 1930, Buddhist lexis would be borrowed orally. Later, most religious terms were effectively forgotten and existed as passive vocabulary. Starting with the 1990s, religious lexis has become active again and is constantly enriched by Tuvan words and loanwords, particularly Buddhist terms. Translations play a significant role in this process, with the Russian language serving as an intermediary between Tuvan and Buddhist texts translated from Tibetan, English, and German. The variety and instability in religious lexis are due to a large number of loanwords and different forms of word spelling.
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Grądzka, Anna, and Alfred F. Majewicz. "Japonica w archiwaliach po Bronisławie Piłsudskim w Bibliotece PAU i PAN w Krakowie (8). Korespondencja pani Kimiko Torii do Bronisława oraz list pana Mitsugo Yokoyamy z pokładu S/S Dakota." Rocznik Biblioteki Naukowej PAU i PAN 64 (2019): 145–59. http://dx.doi.org/10.4467/25440500rbn.19.009.14152.
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Japonica in the Archives Left After Bronisław Piłsudski in the Cracow Pau-Pan Academic Library 8. Kimiko Torii’s Letter To Bronisław and Mitsugo Yokoyama’s Letter Written on Board S/S Dakota The present material constitutes the eighth installment of the presentation of Japanese documents preserved with Bronisław Piłsudski’s archives in the Academic Library of the Polish Academy of Sciences and Lettres (PAU) and Polish Academy of Sciences (PAN) in Cracow and includes two letters in facsimile, transliteration, and interpretation in Polish. The first of them has been written in Japanese but in Roman characters (rōmaji) with few insertions in French. Its author, Kimiko Torii was the wife of the renowned Japanese ethnographer and anthropologist Ryūzō Torii who traveled extensively and conducted fieldwork in many places studying numerous cultures, the Ainu, especially the Kuril Ainu, included. Bronisław was personally acquainted with the couple – Ryuzo translated (from German) and published Bronisław’s work “The Aborigines of Sakhalin” (English translation in CWBP 1, 222–235), and Bronisław went to the railway station in Tokyo to see Kimiko off on her way to Mongolia to join her husband there – both conducted research in that country but the primary reason for Kimiko was to go on invitation from a local prince to Harqin (today in Inner Mongolia in China) to replace another Japanese lady in teaching in a school for Mongolian, primarily the prince’s, children – Misako Kawahara. Both ladies left several memoir publications each on their stay and experience accumulated in Mongolia, Kimiko coauthored also some works of academic importance with Ryuzo. Basic data on all the three persons and details concerning some of the publications mentioned have been provided. The letter is personal and, explaining circumstances, constitutes a plea for excuse for failed encounter on a snowy winter evening (beginning of February 1906) at the Toriis’. The other letter has been written by a person from Hiroshima Prefecture named Mitsugo Yokoyama who happened to board S/S Dakota on the way from Japan to the USA as a stowaway. Freezing while in hiding, he was offered a warm blanket from “a Russian” which helped him to survive. The letter does not mention the donor’s name and was probably written as sort of a statement for the captain but also as a letter of the deepest gratitude toward the “Russian”. Finding the moving letter in Cracow allows a supposition that it had been handed over to Piłsudski by its receiver. Kazuhiko Sawada succeeded in tracing the lot of the then lucky beneficiary who survived the journey and his and his family hard times in America (he had six children, five of them allegedly still alive in 2005). Some remarks on the language of the letters and on Bronisław’s nature have also been made. It is the first among all so-far published installments in the Japonica series emerging in co-authorship: Ms. Anna Grądzka prepared the tentative versions of the decipherment of the manuscript originals, and their transliterations and translations within the framework of her MA thesis in Japanese studies at Nicoalus Copernicus University in Toruń.
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Popov, Anton. "Two Mongolian Official Documents Dated by the 19th c." Written Monuments of the Orient 5, no. 1 (July 1, 2019): 77–93. http://dx.doi.org/10.17816/wmo25869-.
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The article presents transliteration and commented translation of two official letters written by Mongolian administrative functionaries in the first third of the 19th c. Both were brought from Mongolia by A.M. Pozdneev. In 1898, handwritten copies were published by G.Dz. Tsibikov in the collection of materials, as a training manual for practical course in Mongolian language. The above mentioned letters still have not been subjected to any kind of scientific analysis. However, these documents represent typical examples of Mongolian official correspondence dated to the 19th c. Moreover they are abandoned of little-known facts about relationship between the authorities of the North Mongolian banners (khoshuns) and administrative structures, constituted personal subjects assigned to the Treasury of Jibzundamba Khutugtu (the Shabi).
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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.
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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.
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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.
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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.
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Pochekaev, Roman Yu. "Международно-правовое положение Внутренней Монголии на рубеже XIX–XX вв. глазами ее правителя (записка хорчинского князя Удая, 1910 г.)." Oriental Studies 13, no. 6 (December 30, 2020): 1496–512. http://dx.doi.org/10.22162/2619-0990-2020-52-6-1496-1512.
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Introduction. The article publishes and provides a historical legal analysis of one letter by Prince Uday, ruler of Khorchin Khoshun (Horqin Banner) in Inner Mongolia at the end of 19th – first quarter of 20th century, who sent it to Pyotr Stolypin, the Prime-Minister of the Russian Empire, in 1910. This letter is a part of a file kept in the Russian State Historical Archive (St. Petersburg, Russia) in original Mongolian as well as in its Russian translation. As is known, the document was not published before. Goals. The aim of research is to extract from the Uday’s note — the information on the international legal status of Inner Mongolia which is given from the local ruler’s point of view. Results. The results of the research confirm the value of the note as a source, although its author attempted to emphasize his own significance in the eyes of the Russian authorities. Coupled with materials of other contemporaries (Russian and Western diplomats, intelligence officers, missionaries, merchants and scientists) it allows to give an authentic view on the status of Inner Mongolia at the international scene at the edge of 19th – 20th centuries. The utmost interest should be paid to the dynamics of relations of rulers of Inner Mongolia with the Qing imperial authorities that initiated a forced colonization of Mongolian lands through resettlement of Chinese peasant colonists, changes in relations of Manchu administration and Mongol feudal lords with Russian regional authorities and merchants, as well as strengthening of the Japanese influence in the region.
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Wurisigala. "«Нәәрглл» («поэм») гидг нерәдлһ монголын утга зохиолын шүүмжлэлд үүдлһнә тускар (= О происхождении термина «нәәрглл» («поэма») в монгольском литературоведении)." Бюллетень Калмыцкого научного центра Российской академии наук 16, no. 4 (November 27, 2020): 315–31. http://dx.doi.org/10.22162/2587-6503-2020-4-16-315-331.
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One of the interesting issues of the contemporary Mongolian Literature Studies is the history of the introduction of different literary terms and concepts. Some terms over the time have obtained a new meaning different from the initial one. One of the terms that has undergone this evolution is the term nӓӓrgll (poem). This term denoting a ‘poem’ first appeared in Mongolia in the work of the famous Mongolian philologist, academician M. Gaadamba “Essay on the Theory of Literature” and in the translation of the famous Soviet researcher G. L. Abramovich “Introduction into the Literature Studies”. In 1950, this term was actively used by critics and historians of the contemporary Mongolian literature of China. Initially, the term nӓӓrgll denoted a “poetic story” (shülglsn tüük (shüleglesen tuuzh)) which had a borderline position between a “poetic novel” (shülglsn roman) and a “poetic narrative” (shülglsn түүк (hüleglesen tuuzh)). However, the deeper analysis of the critical and Literary Studies works of the given period showed that this term was used for different types of literary works.
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Orkhonselenge, Alexander, Munkhjargal Uuganzaya, Tuyagerel Davaagatan, and Ganbaatar Enkhbayar. "Late Holocene Peatland Evolution in Terelj and Tuul Rivers Drainage Basins in the Khentii Mountain Range of Northeastern Mongolia." Water 13, no. 4 (February 23, 2021): 562. http://dx.doi.org/10.3390/w13040562.
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This study reviews the late Holocene peatlands in Terelj River and Tuul River drainage basins in the Khentii (Khentii has been misspelled as Khentey (or Hentey) and Khentei (or Hentei) in many publications. The Khentii is the right English translation from Mongolian Xэнmuй) Mountain Range of northeastern Mongolia. The peatlands were examined through their physical and chemical properties, diatom assemblages, and radiocarbon dating. In the Terelj River basin, the high contents of organic matter and biogenic silica and the dominant benthic diatom assemblages such as Eunotia praerupta, Pinnularia borealis, and Navicula mutica in the peat deposits indicate the warm and humid climates in the late Holocene. The high accretion rate of 0.97 mm/yr in the peatland records the intensive erosion in the surrounding landscape and deposition in the peatland due to increased precipitation and runoff in the humid climate since 0.5 cal. ka BP. In the Tuul River basin, the high content of mineral fractions and diatom assemblages dominated by benthic species Cymbella proxima, Encyonema silesiacum, and planktonic species Cyclotella ocellata in the peat deposits show a transition from humid to arid climates at 0.9 cal. ka BP. The accretion rate of 0.56 mm/yr in the peatland on the paleo-floodplain indicates strengthened erosion in the peatland over the past ~1000 years. This study in the southern Khentii Mountain Range provides new descriptive insights to extend the underestimated Mongolia’s peat studies, and it would be a useful proof-of-concept study for future detailed paleo-environmental analyses.
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Davan, Taya. "Алтайн «Жангар»-ын уламлжлалын тухай болон түүний холбогдох зарим асуудлууд (= О традиции «Джангара» у алтайских народов)." Бюллетень Калмыцкого научного центра Российской академии наук 15, no. 3 (November 25, 2020): 141–65. http://dx.doi.org/10.22162/2587-6503-2020-3-15-141-165.
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Altai heroic legends represent a specific and multiphase phenomenon among which «Jаҥар» takes a rightful place. The researchers of “Jangar” are aware of the fact that in one form or another “Jangar” existed not only among Oirats of China and Mongolia, Kalmyks of Russia but also among Turkic-origin Tuvinians, Altaians and Sart-Kalmyks. However, apart from publications on this theme, the texts of these stories were not published. One of the interesting problems of the contemporary Epos Studies is the tradition of existence and masterly performance of Altai «Jаҥар». It is a well-known fact that the story was recorded by T. B. Shinzhin during 1977–1980 from the talented Altai storyteller-kaichi N. K. Yalatov. The text of Altai «Jаҥар» consists of three volumes. However, there is no academic translation of the text into Mongolian or Russian. The article gives analysis of the history of recording and study of the epos and briefly highlights the storyline. The storyline despite its volume maintains logical sequence, integrity of narration and completeness of the narrative. The main storyline is the fight of the upper and lower worlds. There is a need for comparative analysis with the chapters of the Oirat “Jangar”. This will allow us to determine whether the Altai legend is one of the variants of “Jangar”, is an independent epic creation or is its archaic primary source. The translation of «Jаҥар» into Mongolian and Russian will enable to introduce the story into the world Epos Studies.
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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.
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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.’
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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.
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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.
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Ahn, Kyo Seong. "An Investigation into the Translation of Modern Mongolian Bibles : from the Mongolian Bible Translation Committee Version to the Mongolian Union Bible Society Version." Journal of Biblical Text Research 42 (April 30, 2018): 90–114. http://dx.doi.org/10.28977/jbtr.2018.4.42.90.
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Srba, Ondřej. "Frame Narratives Concerning the Chinese Origin of Divination and Geomancy in Mongolian Manuscript Texts." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 3 (September 20, 2021): 431–82. http://dx.doi.org/10.1556/062.2021.00141.
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This paper introduces three Mongolian texts of various genres linked together by their frame narratives which all refer to Mongolian notions regarding the Chinese origin of divination, geomancy and related rituals. The frame narratives represent a rare component of Mongolian texts of these genres. The texts are published in transcription, with a translation, and compared to the corresponding textual tradition as well as to wider cultural context illustrated by instances from oral tradition.
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Visser, Robin. "Ecology as Method." Prism 16, no. 2 (October 1, 2019): 320–45. http://dx.doi.org/10.1215/25783491-7978515.
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Abstract In “China as Method,” Mizoguchi Yūzō argues that “a world that takes China as method would be a world in which China is a constitutive element.” Similarly, a world that takes ecology as method is a world in which humans are a constitutive element, one of “the ten thousand things” (wanwu 萬物). In this essay, the author examines distinct ways in which fictional writers imagine relational dynamics between humans, nonhuman animals, regional ecosystems, and the cosmos to theorize ecology as method. Ecology as method works to radically decenter anthropocentric understandings of the cosmos, historicizes regional ecologies in order to illuminate global dynamics, and acknowledges deterritorialization. While mourning loss, it resists sentimentalizing cultural narratives that rationalize the genocide of species as inevitable. This article focuses on three contemporary eco-writers of Inner Mongolia. Mandumai 滿都麥, one of the People's Republic of China's earliest post-Mao eco-writers, romanticizes indigeneity in his Mongolian-language stories (read in this article in Mandarin translation). Mongolian-Han Sinophone writer Guo Xuebo 郭雪波 juxtaposes “grassland logic” against “agrarian logic” in his desert fiction series, illustrating how agrilogistics dominates the ecological imagination of the ethnically diverse desert-dwellers. Finally, the article analyzes the best-selling Wolf Totem by Beijing-based sent-down youth Jiang Rong 姜戎. Despite attributing desertification to Han ignorance, the novel simultaneously maps the steppes via ecological understandings from Hanspace ontology.
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Wu, Jing, Hongxu Hou, Feilong Bao, and Yupeng Jiang. "Template-Based Model for Mongolian-Chinese Machine Translation." Journal of Advanced Computational Intelligence and Intelligent Informatics 20, no. 6 (November 20, 2016): 893–901. http://dx.doi.org/10.20965/jaciii.2016.p0893.
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Mongolian and Chinese statistical machine translation (SMT) system has its limitation because of the complex Mongolian morphology, scarce resource of parallel corpus and the significant syntax differences. To address these problems, we propose a template-based machine translation (TBMT) system and combine it with the SMT system to achieve a better translation performance. The TBMT model we proposed includes a template extraction model and a template translation model. In the template extraction model, we present a novel method of aligning and abstracting static words from bilingual parallel corpus to extract templates automatically. In the template translation model, our specially designed method of filtering out the low quality matches can enhance the translation performance. Moreover, we apply lemmatization and Latinization to address data sparsity and do the fuzzy match. Experimentally, the coverage of TBMT system is over 50%. The combined SMT system translates all the other uncovered source sentences. The TBMT system outperforms the baselines of phrase-based and hierarchical phrase-based SMT systems for +3.08 and +1.40 BLEU points. The combined system of TBMT and SMT systems also performs better than the baselines of +2.49 and +0.81 BLEU points.
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Huang, Xin. "On James E. Bosson’s Translation of A Treasury of Aphoristic Jewels: The Subhsitarstnanidhi of Sa Skya Pandita in Tibetan and Mongolian." International Journal of English Linguistics 10, no. 5 (July 30, 2020): 301. http://dx.doi.org/10.5539/ijel.v10n5p301.
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From the perspective of history, literature and translatology, this article discusses in depth the translation of Bosson and holds that: (1) his selection of source language text (SLT) should be timely—his adaptation to the social and historical context of the United States and the theme of the era; (2) his interpretation of SLT is much accurate since Bosson has devoted all his life to Tibetan and Mongolian studies; however, there still exists some under-translation—the translation carries less information than the original, Bosson fails to reproduce the deep meanings of SLT related to Tibetan culture; (3) his literal translation or foreignization, making the version featured by a purely linguistic translation method, in order to help the intended readers to insight into the laws how to render the Mongolian, or Tibetan into English; and (4) his expression in the version tends to be colloquial, and be rich in foreignized expressions. All these reflect the subjectivity from Bosson, as a linguistic translator, non-literary translator. Furthermore, Bosson’s subjectivity is not only an adaptation to the social and historical context, the theme of the era, but also a limited transcendence of these constraints.
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Bazarov, Boris V., Ekaterina V. Sundueva, Chingis Ts Tsyrenov, and Evgenii V. Nolev. "‘Treasures of the Golden Chest Brought to Light…’: Revisiting the Sources and Purport of the ‘Truthful Record of the Qing Dynasty’." Herald of an archivist, no. 1 (2018): 11–23. http://dx.doi.org/10.28995/2073-0101-2018-1-11-23.
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The article analyzes a corpus of sources that formed the basis of the most notable record of the Qing Empire, the ‘Truthful Record of the Qing Dynasty’ (Qingshilu). The analysis is based on a careful study of Russian, Chinese and Mongolian scholarship. A historical treatise ‘Truthful Record of the Mongols under the Qing Dynasty’ based on the Qingshilu and written in the Old Mongolian script was published in the Inner Mongolia Autonomous Region of the People’s Republic of China in 2013. A team of researchers from the Institute of Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences (RAN) has been working on its translation, source studies and historical analysis, as its materials supplement the available data on the purport and sources of the Qingshilu. Review of its sources allows a better assessment of the veracity of the historical data of the ‘Truthful Record of the Qing Dynasty’ and a deeper understanding of its rich historical material on the Manchu dynasty ruling China, as well as Inner Asia during the Qing period. The article reviews the sources of the Qingshilu as listed in the ‘Truthful Record of the Mongols under the Qing Dynasty.’ Information on the Man Wen Lao Dang (‘The Old Archive of the Manchu Language’) is amassed and analyzed. The Man Wen Lao Dang was one of the sources used in compiling of early chronicles of the deeds of the first Manchu rulers into the ‘Truthful Record.’ The official historiographical and record-keeping tradition was then emerging in China under the Manchu dynasty. The authors assess the purport of the ‘Truthful Record of the Qing Dynasty’ throughout the spectrum of historical and political functions of the treatise. Analyzing of the sources of the ‘Truthful Record of the Qing Dynasty,’ including official documents untainted by compilers’ interpretation, and studying the import of the text in the political life allows to contend great value and veracity of the Qingshilu. The authors see new possibilities for studying international relations in the history of Inner Asia.
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Boldyreva, O. N., and Wang Xia. "ANALYSIS OF THE RELATIONSHIP BETWEEN THE CHINESE EMPEROR KANGXI AND THE DZUNGAR KHAN GALDAN DURING THE DZUNGAR-CHINESE WAR OF 1690-1697." Bulletin of Udmurt University. Series History and Philology 29, no. 4 (August 25, 2019): 650–55. http://dx.doi.org/10.35634/2412-9534-2019-29-4-650-655.
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The study of the history of the Dzungar khanate is of particular interest to world and national Orientalism. Problems of formation, activity and decline of this state in the XVII-XVIII centuries were studied at different times by Orientalists from Russia, China, Mongolia, Kazakhstan and other countries. And now the history of the Dzungar khanate is an important aspect of Oriental studies, especially in studies on the history of Central Asia. The relevance of the article is due to the extreme interest in Oriental studies in modern science, namely in Central Asia. For centuries, the Kalmyk khanate had relations with China, Dzungaria, Kazakh zhuzes. The khanate established friendly relations with some states, and with others, despite the zeal to find a mutually beneficial solution, contact could not be established. Almost all of this was influenced not by the Kalmyk khanate itself, but by the relations of other states together, for example, China and Dzungaria. The subject of study in this article is the Dzungar-Chinese relations at the end of the XVII century. These relations are described in the book of the Chinese author of Mongolian origin Altan-Ochir “A brief history of Oirat-Mongols”. The authors of the article tried to reconstruct the picture of the events of that time with the help of translation and make short conclusions.
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Saaya, O. M., and Bayarsaikhan Badarch. "Mongolian anthroponyms in the Tuvan version of the Buddhist work “Üleger-Dalay”." Languages and Folklore of Indigenous Peoples of Siberia, no. 41 (2021): 132–38. http://dx.doi.org/10.25205/2312-6337-2021-1-132-138.
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Nowadays, no works in Tuvinian linguistics consider the specificity of anthroponyms borrowed from the Mongolian language, peculiarities of their adaptation and functioning in Tuvan Buddhist texts. Meanwhile, studying this word group can shed light on the formation and functioning of the Tuvan Buddhist vocabulary and reveal additional data on the history of the formation of lexical and phonetic features of the Tuvinian language associated with the Tuvan- Mongolian language and cultural contacts. It is worth studying Mongolian borrowed anthroponyms in the Tuvan translation of the Buddhist work “Üleger-Dalay” – the sutra “Sea of Proverbs,” the only Tuvan Buddhist source not influenced by the Russian-speaking Buddhist literature actively published and translated into Tuvan since the 1990s. The specificity of the Mongolian anthroponyms analyzed is that their nominative function simultaneously characterizes the referent and reflects its essence. They are divided into six thematic groups: names-epithets of Buddha, names associated with Buddhist practices, names indicating the inner qualities of a person, names of celestials, names associated with natural objects, names with somatismatic components indicating the appearance or associated with the circumstances of the referent’s birth. They are divided into three structural types: 1-component, 2-component (most of them), and 3-component. All borrowed Mongolian names have mostly been adapted to the phonetic norms of the Tuvinian language. The main ways of phonetic transformation are assimilation, formation of long vowels, replacement of some sounds and sound combinations with other sounds, simplification of vowels.
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Vanchikova, Tsymzhit P., Yumzhana Zh Zhabon, Oyuna S. Rinchinova, Nomin D. Tsyrenova, and Subadi B. Dashieva. "The Manuscript of the Buryat Emchi-Lama D. Endonov from the Mongolian Collection of the COMX of the IMBTS, Siberian Branch of the RAN." Herald of an archivist, no. 4 (2020): 1255–66. http://dx.doi.org/10.28995/2073-0101-2020-4-1255-1266.
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The article reviews the handwritten manuscript of a prominent Buryat physician or emchi-lama Dondub Endonov (1870?1937?) stored in the Mongolian collection of 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, that is being introduced into scientific use for the first time. Tibetan medicine penetrated Russia in the 17?18th centuries alongside with Buddhism spreading among the Buryats, Kalmyks, and Tuvinians. Almost until 1930s, the health of these peoples depended entirely on medical activities of monk-healers (emchi-lamas). One of the brightest representatives of the Buryat emchi-lamas was Dondub Endonov (Dondub Endonovich Munkuev according to Soviet naming). His manuscript is titled “Notes of a Tibetan doctor Dondub Munkuev on treatment of various diseases with Tibetan medicinal drugs.” It consists of 49 sheets bound as a codex. The research team has conducted a thorough and detailed source analysis and made a translation of the manuscript, which was written in old Mongolian vertical script with numerous insertions in Tibetan and Buryat languages. It has been discovered that the manuscript was completed by Endonov on February 10, 1935. It is a summary of his personal medical experience. Endonov rigidly followed the structure of the “Tantra of Instructions” of rGyud bzhi and briefly described all diseases mentioned in chapters 1?41, 63?70, 72, and 74, supplementing them with his own remarks and practical observations from his own medical practice and assessing the quality of Tibetan prescriptions. This manuscript has not lost its scholarly and practical value and is of great interest to contemporary researchers, because its author explains some extremely complicated topics of the theory and practice of Tibetan medicine quite accessibly, concisely, and clearly. It is possible to say that Endonov’s manuscript is a reliable source for studying the history of Tibetan medicine in Russia and Buryatia and for integrating his knowledge into the practices of modern traditional medicine practitioners. An annotated translation of the manuscript in Russian is being prepared for publication.
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Nelle, Dietrich. "Verfassungsreform in der Mongolei steigert Resilienz des politischen Systems." Verfassung in Recht und Übersee 53, no. 3 (2020): 309–29. http://dx.doi.org/10.5771/0506-7286-2020-3-309.
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This report sheds light on the history, process and content of the fundamental reform of the Mongolian Constitution, a remarkably genuine piece of legislation carved out after the peaceful revolution of 1990 having undergone now a fundamental overhaul for the first time. Leaving behind decades of Soviet-influenced structures, the constitutional text of 1992 had succeeded in gaining a high level of trust for a democratically structured Mongolia. However, during almost three decades in operation, weaknesses had become evident. These included, in particular, the governments' lack of stability and of its capacity to act as well as a significant loss of prestige for the other central pillars of the state system. This mainly concerned the Parliament and its Members, but also to a very large extent the President of the Republic and the judiciary. Key issues in the discourse also included the participation of the population in the income from the country's resource wealth and the protection of its natural resources, as well as the weak structures at the municipal level. These fields were then also the subject of a strongly participatory reform process. The constitutional amendments reflect the underlying pressure to act. Thus, the new provisions strengthen the government's capacity to act, the independence of the judiciary as well as local self-government, while the dominant position of Parliament is being reduced and also the President of the Republic is losing essential powers. A full translation of the amendments into German is attached as an appendix.
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Turanskaya, Anna A. "Tibetan blockprint from Khara-Khoto preserved in the Collection of the IOM, RAS." Письменные памятники Востока 18, no. 2 (July 26, 2021): 5–23. http://dx.doi.org/10.17816/wmo63689.
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Fragments of Tibetan manuscripts and block prints from Khara-Khoto that were transferred to the Asiatic Museum after the P.K. Kozlovs Mongolia and Sichuan Expedition, have been insufficiently studied. As the result of the cataloguing project initiated by the researchers of the IOM, RAS in 2018, an unknown Tibetan block print was discovered. The preserved fragment includes two texts dedicated to Buddhist Deity Majuśrī. This paper presents the brief archaeographic description of the block print, transliteration and translation of the preserved parts of texts.
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Garri, Irina R., and Yumzhana Zh Zhabon. "К изучению «Истории Кукунора» Сумпа-кенпо Еше Пелджора." Oriental Studies 14, no. 1 (April 5, 2021): 144–57. http://dx.doi.org/10.22162/2619-0990-2021-53-1-144-157.
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Goals. The article provides a historiography of studies dealing with the famous Tibeto-Mongolian scholar Sum pa mkhan po Ye shes dpal ‘byor, introduces one of his important works — The Annals of Kokonor — and presents a translation of its first chapter. Materials. The paper investigates collected works (gsung ‘bum) of Sum pa mkhan po stored at the Center of Oriental Manuscripts and Xylographs affiliated to the Institute for Mongolian, Buddhist and Tibetan Studies (Siberian Branch of the RAS). Results. The Annals of Kokonor (Tib. Mtsho sngon gyi lo rgyus) is a text from Volume Two of Sum pa mkhan po’s gsung ‘bum, it comprises 19 large format folios. The treatise consists of four chapters, each representing a particular literary genre. Chapter One critically examines two old legends about the origin of Kokonor Lake. Chapter Two covers a religious and a secular history of Tibet and Kokonor from 1612 to 1786. Chapter Three contains a highly ornate description of the Kokonor Region, while Chapter Four narrates about the happiness and pleasure of Kokonor inhabitants who used to live according to the basic precepts of Buddhism. The closing part gives historical accounts of Dzungaria and China, as well as describes the geography of the region. Accordingly, the text can be viewed from different perspectives — those of history, religion, folklore, geography and poetry as well. There is one Russian translation by Ven. Bidiya Dandaron. However, that was not a scholarly edition and had just a small circulation, thus remaining unnoticed by most Tibetologists. The paper argues that the mentioned translation — although constituting an important contribution to the studies on Sum pa Mkhan po — is outdated by now, and a new critical edition and scholarly translation of Sum pa Mkhan po’s Annals of Kokonor is required.
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Andreyev, Alexandre. "An Unknown Russian Memoir by Aagvan Dorjiev." Inner Asia 3, no. 1 (2001): 27–39. http://dx.doi.org/10.1163/146481701793647723.
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AbstractThis article describes the literature on Aagvan Dorjiev available in various languages (Tibetan, Mongolian, Buryat, Russian and English). It brings to the attention of readers a new short memoir of Dorjiev, written in Russian and hitherto unpublished. This memoir, almost certainly written by Dorjiev himself, gives us an insight into the ‘GreatGame’as seen from someone working within it on the Russian side. Supplying an English translation of the memoir as an Appendix, the article discusses the new information it provides.
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Muzraeva, Delyash N., and A. Batsuuri. "Дхарани из состава Монгольского Ганджура (на примере «Дхарани, именуемой „Сердце-сущность Святого, [обладающего] безграничной жизнью и знанием“»)." Монголоведение (Монгол судлал) 12, no. 2 (August 25, 2020): 255–70. http://dx.doi.org/10.22162/2500-1523-2020-2-255-270.
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The article deals with dhāraṇī texts included in the 108-volume Mongolian language Kangyur. A xylographic edition of the Mongolian Kangyur was delivered from expeditions to China by the Indian scientist Raghuvira, and subsequently used for reprint in the Śata-Piṭaka Series by Lokesh Chandra. A copy of this 108-volume serial publication was purchased through Buryat monasteries by the Kalmyk Gelong Tugmyud Gavji (O. M. Dordzhiev, 1887‒1980), and now constitutes a valuable part of the collection of old written sources at the Scientific Archive of Kalmyk Scientific Center (RAS). Analysis of tables of contents that precede each volume of the L. Chandra edition, and that of texts included show that dhāraṇī (Sanskrit dhāraṇī, Tib. Gzungs ‘spell’, Mong. tarni, toγtaγal ‘tarni, darani, magic formulas’) texts can be traced in a number of volumes and, respectively, in different sections, mainly in ones titled Dandr-a (‘Tantra’) and Eldeb (‘Collection of Sutras’). So, some volumes include single texts and others cluster them in single blocks (selections). The Dhāraṇī Titled ‘Heart-Essence [of the Holy One Possessing] Limitless Life and Knowledge’ is one such dhāraṇī text from Volume 23 transliterated and translated (with comments) in this work. Goals. The article examines available materials and provides an overview of dhāraṇī works within the Mongolian Kangyur, presents a translation of one notable dhāraṇī. Materials and Methods. The study gains comparative textual and structural insights into the Lokesh Chandra edition of the Kangyur and compares it to other editions, seeking to identify specific compositional features of various publications and reasons underlying the latter. Results and Conclusions. History of Mongolian Kangyur compilations – the compendium at large and its individual texts – is very complicated and requires further research.
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Sullivan, Brenton. "The Manner in which I went to Worship Mañjuśrī’s Realm, The Five-Peaked Mountain (Wutai), by Sumba Kanbo (1704–1788)." Inner Asia 20, no. 1 (April 16, 2018): 64–106. http://dx.doi.org/10.1163/22105018-12340099.
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Abstract This essay provides a translation of the travelogue of the eminent Oirat Buddhist lama Sumba Kanbo Yeshe Baljor (1704–1788) as he made his way to the sacred Mount Wutai. Among the many details this candid account reveals is the fact that Buddhists from the Tibetan Plateau did not travel to the sacred mountain of Wutai in China for the sake of pilgrimage, but in order to foster established relationships with Mongol patrons along the way. Sumba Kanbo spent seven months on the road in 1774 en route to Wutai (compared with only one month at the mountain itself), and during that time he was received by Mongol nobility for whom, in exchange, he contributed to the creation of ‘surrogate’ pilgrimage sites in Mongolia and more generally to the ‘Buddicisation’ of Mongolia. Sumba Kanbo’s account provides a unique window into the emergence of Buddhism in Mongolia and the manner in which this phenomenon depended upon both the political and religious bonds formed between lamas such as Sumba Kanbo and Mongol nobility, commoners and landscape that these lamas encountered on their peregrinations.
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Chandra, L. "Падма." Iskusstvo Evrazii [The Art of Eurasia], no. 4(19) (December 30, 2020): 242–47. http://dx.doi.org/10.46748/arteuras.2020.04.019.
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This article is about the the meanings and iconography of Padma as a red lotus, Vajrayana deity, yogini, a Auspicious Emblem, one of the Eight Nagas (snakes), one of the incarnations of Avalokiteshvara. Famous images from Japanese, Chinese, Mongolian and Indian treatises and other sources are given. The translation of Lokesh Chandra's article from the Dictionary of Buddhist Iconography was made by S.М. Belokurova. Статья посвящена значениям и иконографии Падмы как красного лотоса, божества Ваджраяны, йогини, благого символа в монгольском Ганджуре, одного из Восьми Нагов (змей), одной из инкарнаций Авалокитешвары. Приведены известные изображения из японских, китайских, монгольских и индийских трактатов и других источников. Перевод статьи Локеша Чандры из «Словаря буддийской иконографии» выполнен С.М. Белокуровой.
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Trepavlov, Vadim V. "Accentology of the Takht Eli: The Great Horde or the Greater Horde?" Golden Horde Review 9, no. 1 (March 29, 2021): 166–87. http://dx.doi.org/10.22378/2313-6197.2021-9-1.166-187.
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Research objectives: The author makes an attempt to determine the correctness of the emphasis in the Russian name of the Khanate Taht Eli – Bol’shaya (Great) or Bol’shaya (Greater) Horde; to check the connection of this name with the Mongolian and Turkic designations of the Mongol Empire, the Golden Horde, and the Crimean Khanate. Research materials: Russian, Lithuanian, and Crimean diplomatic correspondence from the fifteenth to seventeenth centuries; Russian medieval chronicles and other works; works of European authors of the sixteenth century; Turkic, Mongolian, and Persian historical works from the thirteenth to eighteenth centuries; Golden Horde yarlyqs; monuments of Tatar and Kazakh folklore, historiography of the problem under study. Results and novelty of the research: The author concludes that the designation “Great Horde” (Bol’shaya) existed in Russian speech of the fifteenth century. This conclusion has to be justified, since, firstly, it seemed obvious and therefore had never been argued in historiography. Secondly, it must be discussed due to the recently proposed variant pronunciation ‘Bol’shaya’ (Greater Horde). The analyzed Russian name of Takht eli was a translation of one of the versions of the official name of the Jochi Ulus and at the same time, it repeated the distorted name of the Mongol Empire. The possible origins of the Russian name of the Jochi Ulus, the ‘Golden Horde’, are also to be found within the imperial history of the Mongols.
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Muzraeva, Delyash N. "About the Collection of Tibetan and Mongolian Written Sources Donated to the Archive of the Kalmyk Scientific Center of the RAN by E. B. Ubushiev: Using Donation Inscriptions to Touch Up the Portrait of Donator." Herald of an archivist, no. 4 (2018): 1206–16. http://dx.doi.org/10.28995/2073-0101-2018-4-1206-1216.
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The article studies documents from the scientific archive of the Kalmyk Scientific Center of the Russian Academy of Sciences with its acquisitions of late 1960s – early 1980s. Collection of old-written sources in Oriental languages (Tibetan, Oyirad and Mongolian) occupies a special place in the archival collection; it is concentrated in 2 fonds (fond 15 and 8). Fond 15 consists of personal library of a famous Kalmyk priest Tugmyud-gavji (O. M. Dordzhiev) (1887—1980); it has been well-studied in a number of publications. As for fond 8, it consists of handwritten and printed materials acquired from different owners over years of the research center (formerly Institute) work; there is next to nothing known of the documents provenance. Content of the documents in both fonds is related to Buddhism, traditional religion of the Kalmyks for the last 400 years: there are examples of Buddhist book-learning, mainly in Tibetan and Mongolian languages; there are also manuscripts using ‘todo bi?iq’ (‘Clear Script’) writing, which were created in the middle of the 17th century. The article also describes manuscripts and xylographs in Tibetan and Mongolian languages which were donated to the Institute by priest Erdni Bakaldykovych Ubushiev (1905—1981). A distinctive feature of these written sources is abundance of inscriptions on the marginalias, most of which are donator's gift inscriptions — a phenomenon quite rare for Buddhist books. The article cites a number of such records and provides their transliteration and translation. The author tries to find out what motivated the donator, what goals he pursued when using these books and when transferring them for archival usage and storage. Manuscripts and xylographs from fond 8 enrich our understanding of the composition of Buddhist writings of the Kalmyks and of the history of diffusion of individual texts. Great source studies value of this fond lies in what we can learn about donators from inscriptions of ownership and donation inscriptions on the documents.
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Byambadorj, Zolzaya, Ryota Nishimura, Altangerel Ayush, and Norihide Kitaoka. "Normalization of Transliterated Mongolian Words Using Seq2Seq Model with Limited Data." ACM Transactions on Asian and Low-Resource Language Information Processing 20, no. 6 (November 30, 2021): 1–19. http://dx.doi.org/10.1145/3464361.
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The huge increase in social media use in recent years has resulted in new forms of social interaction, changing our daily lives. Due to increasing contact between people from different cultures as a result of globalization, there has also been an increase in the use of the Latin alphabet, and as a result a large amount of transliterated text is being used on social media. In this study, we propose a variety of character level sequence-to-sequence (seq2seq) models for normalizing noisy, transliterated text written in Latin script into Mongolian Cyrillic script, for scenarios in which there is a limited amount of training data available. We applied performance enhancement methods, which included various beam search strategies, N-gram-based context adoption, edit distance-based correction and dictionary-based checking, in novel ways to two basic seq2seq models. We experimentally evaluated these two basic models as well as fourteen enhanced seq2seq models, and compared their noisy text normalization performance with that of a transliteration model and a conventional statistical machine translation (SMT) model. The proposed seq2seq models improved the robustness of the basic seq2seq models for normalizing out-of-vocabulary (OOV) words, and most of our models achieved higher normalization performance than the conventional method. When using test data during our text normalization experiment, our proposed method which included checking each hypothesis during the inference period achieved the lowest word error rate (WER = 13.41%), which was 4.51% fewer errors than when using the conventional SMT method.
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Dzhioeva, Zalina. "The Ossetian Nart Saga and the faith of the Mongols of Genghis Khan." OOO "Zhurnal "Voprosy Istorii" 2020, no. 12-2 (December 1, 2020): 273–87. http://dx.doi.org/10.31166/voprosyistorii202012statyi47.
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The article first clarified the concept of “Tngri” and the related titles of Genghis Khan and the chief priest Teba-Tengri. It is proved that “Tngri” is not “Blue Sky”, since the actual translation of this word is different. For the first time, not only the names of God and the eleven spirits of the medieval Mongols that Mangu Khan spoke about are mentioned, but their functions are explained in detail, the holidays associated with their veneration, the nature and time of their holding are indicated. The myth of shamanism and totemism of medieval Mongols is debunked. The relationship between the faith of the Genghis Khan’s Mongols, their feast etiquette and the practice of forming and manning an army in the performance of its combat missions is revealed. It is proved that in medieval Mongolian society a harmonious worldview system was functioning, different from Zoroastrianism, Mithraism, the Bon religion and Tengrianism.
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Golden, Peter B. "The Ethnogonic Tales of the Türks." Medieval History Journal 21, no. 2 (July 25, 2018): 291–327. http://dx.doi.org/10.1177/0971945818775373.
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This article is a tour de horizon of the origin myths that were recorded in the Chinese dynastic and other historical works written during the Türk era (552–ca. 744) and in subsequent official histories (e.g., the Zhoushu, Suishu, Beishi, Jiu Tangshu and Xin Tangshu), historical handbooks (the Tongdian) and historical collections (e.g., the Youyang zazu [and the Taiping Guangji] and the recent translations of and scholarship on them). Also included is a discussion of a Uyğur-origin Tibetan ‘report’ on the ‘Northern Peoples’. The article focuses on the Ashina-Türk grouping that became the founding and ruling clan of the Türk Qağanate. The shaping of the Ashina-Türk took place in a range of areas extending from the Chinese border zones of Gansu and Xinjiang to Mongolia and Southern Siberia. The Ashina-Türks appear to have been a ‘composite’ of peoples with a variety of ethno-linguistic affiliations. A lupine ancestor figures in most of the origin accounts.
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Mitruev, Bembya L. "‘The Jade Box Writings Newly Translated for Various Occasions’: a Fragment of One Mongolian Translation from the Aldan Maadyr National Museum of the Tyva Republic Revisited." Монголоведение (Монгол судлал) 19, no. 4 (December 23, 2019): 751–813. http://dx.doi.org/10.22162/2500-1523-2019-4-751-813.
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Saito, Arifumi. "L2 Learners’ Selection of Formality in Japanese Verbs: Linguistic and Non- Linguistic Factors." International Journal of Linguistics, Literature and Translation 4, no. 7 (July 30, 2021): 89–97. http://dx.doi.org/10.32996/ijllt.2021.4.7.10.
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This study explores how Japanese as a Foreign Language (JFL) learners express their own cultures and identities as well as their L1 aspects in L2 Japanese in terms of politeness. Many scholars claim that language reflects the speaker’s culture and identity, so it could be natural for JFL learners to express their cultures and identities in Japanese. Based on the idea, how JFL learners’ non-linguistic as well as linguistic aspects are reflected in their use of Japanese verb forms in terms of formality was examined through an activity called ‘Translation-based Communicative Activity’ in a university-level Japanese class. In the activity, the learners selected verb forms at different levels of politeness according to different social contexts. The participants were 12 international students from 8 different countries studying in Japan. As a result, American, German, and French students tend to show their L1 context (both linguistic and cultural aspects) in expressing politeness in L2. On the other hand, half of the Asian students (Chinese, Taiwanese, Vietnamese, and Mongolian) selected the verb forms in the way of the Japanese rather than their own ways. In this paper, we discuss what makes the difference in the students’ selections of the verb forms in each context among different subjects.
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Bicheev, Baazr A. "Два «Царя дхармы» одного текста наставлений." Oriental Studies 13, no. 3 (December 24, 2020): 629–39. http://dx.doi.org/10.22162/2619-0990-2020-49-3-629-639.
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Introduction. The Story of Usun Debeskertu Khan is a notable monument of old Oirat literature. Its popularity and wide distribution are evidenced by numerous manuscript copies stored by scientific institutions of Russia, Mongolia and China. It consists of instructions attributed to the Tibetan King Tri Ralpacan referred to as the last ‘Dharma King’ of the ancient royal dynasty of Tibet. During his reign, he was able to strengthen the country’s nationhood, dismiss China’s protectorate, and get Buddhism established as the state religion. Indirectly, these events are reflected in the text of his homilies. However, this work was created not during his lifetime but much later — in the 15th century. Ralpacan’s death marked the end of the era of ‘religious kings’, and the country started disintegrating into a vast number of small principalities. The process of active revival and reformation of Buddhism would begin only in the 15th century directed by Je Tsongkhapa and further sustained by the emerged institution of the Dalai Lamas. And it is during this period that the book of Ralpacan’s homilies was compiled. In the mid-17th century, those were translated into Oirat by the famous Khoshut ruler Güshi Nomin Khan recognized in Tibet as a ‘Dharma King’. This circumstance makes it possible to consider the creation of the Oirat translation from the viewpoint of historical events that were taking place in the mid-17th century in Tibet and Dzungaria, as well as to reveal its actual contents. So, a textual space of one didactic text known in Mongolic literatures as The Story of Usun Debeskertu Khan connects names of two great ‘Dharma Kings’ — and two epochs of ‘religious kings’ of Tibetan Buddhism. Goals. The article seeks to introduce the Oirat text of The Story into scientific circulation, and analyzes its historical contents identifying the historical component of the work. Methods. Comparative historical analysis proves a key research method. Despite repeated publications of the text, the latter was never essentially analyzed for historical aspects. Results. And the analysis conducted shows that 1) Tibetan King Ralpacan’s homilies are based on the ‘two principles (guidelines)’ finally adopted in his era, 2) religious and secular norms proclaimed by the text attest to that Buddhism had been thus established as the state religion of Tibet, 3) the fact the text of Tibetan King Ralpacan’s homilies was translated into Oirat by Güshi Nomin Khan implies the latter should be equally revered as a ‘Dharma King’.
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Yarmarkina, Galina M. "Бытовая лексика в деловых текстах XVIII в. (на материале писем хана Аюки и их русских переводов)." Oriental Studies 13, no. 4 (December 25, 2020): 1092–102. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1092-1102.
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Introduction. Being an important stratum of the vocabulary of any language that conveys ethnolinguistic specifics of texts, household vocabulary attracts attention of linguists. Khan Ayuka’s letters to Astrakhan Chief Commandant M. I. Chirikov are traditionally referred to as samples of the 18th-century Kalmyk official epistolary genre. The lexical composition of the examined texts is characterized by diversity since the latter contain essentially different types of vocabulary (military terms, titles, anthroponyms, toponyms, etc.). Goals. The article seeks to analyze the functioning of household vocabulary in Khan Ayuka’s letters in comparison to synchronic Russian translations. The 18th-century sources comprise historical/lexicological materials and provide an opportunity to clarify if there is a correspondence between the use of household vocabulary — and genre/stylistic and substantial features traced in source and translated texts. Methods and Materials. The paper investigates Khan Ayuka’s letters dated to 1714 and simultaneous Russian translations stored at the National Archive of Kalmykia. The research primarily employs contextual analysis and the descriptive, comparative methods. The involved texts were transliterated, adapted (from Old to Modern Kalmyk), and translated (literally) into Russian by D. B. Gedeeva. Results. The analysis reveals peculiarities that characterize a particular fragment within early 18th-century Kalmyk and Russian vocabularies. So, the source texts contain not only common Mongolic lexemes but also Russian loanwords. There is a correspondence between the use of household vocabulary and the implied intentions: household vocabulary is used to articulate the request / demand to deliver a certain part of the annual salary which was not limited to money. Thus, acting as enumerative elements, household vocabulary units emerge in a periphery of the vast sociopolitical lexicon. Unlike texts with imperative subgenres, informative letters confirming receipt of the submitted objects are more precise: such messages routinely use words that denote measures of weight or volume paired with cardinal numerals. Besides, there are examples confirming a dependence between a token used — and the described situation and essence of the request. Our comparison of household vocabulary units chosen by translators as equivalents explicitly delineates the ethnolinguistic specifics inherent to Kalmyk official letters and their synchronous Russian translations.
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Shutova, Mariia A. "Features and Significance of the “Nogeoldae” Textbook about the Spoken Chinese Language of the Joseon Era." Oriental Studies 19, no. 4 (2020): 108–15. http://dx.doi.org/10.25205/1818-7919-2020-19-4-108-115.
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It is impossible to dispute the fact that China has had an enormous influence on the culture of the entire Korean Peninsula. The writing system, the thoughts of Chinese philosophers, paper, the xylography method and the idea of a movable type – all this came to the peninsula long before the founding of the Joseon State. China was not only the overlord of Joseon, but also a kind of cultural donor. Of course, under such conditions, the Joseon authorities considered contacts with this region as the most important area of foreign policy and trade. In addition, a significant part of various kinds of literature — from Confucian writings to treatises on medicine was acquired in China for further circulation in Joseon. Due to the constant need for official and commercial communication between states, it was impossible to go without knowledge of a spoken language. For this purpose, the textbook titled “Nogeoldae” (lit. “Elder brother from China”) was created. Using the Goryeo merchant’s trip to China (in later editions this became the Joseon merchant) as the key example, the main situations accompanying such trips were examined in the form of dialogues. With the help of this manual it was possible to learn the phrases necessary for communication in the courtyard, conducting trade negotiations, participating in banquets, communicating with a doctor, and so on. The exceptional practical benefit ensured that this manual underwent several systematic reprints, as well as translation into Manchurian, Mongolian and Japanese languages. “Nogeoldae” is a unique written source on the history of the development of both the northern dialect of the Chinese language and Korean in the late Middle Ages and Early Modern times.
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Batan, Bayindalai. "«Өрийн цолмн» седкүл болн өөрдин шин үйин урн зокал (= Журнал «Өрийн цолмон» (‘Утренняя звезда’) и современная литература и фольклор ойратов Синьцзяна)." Монголоведение (Монгол судлал) 12, no. 3 (November 5, 2020): 567–73. http://dx.doi.org/10.22162/2500-1523-2020-3-567-573.
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Introduction. Newspapers and journals that published works of first national writers played a significant role in the formation of modern Xinjiang Oirat literature. The earliest attempts Xinjiang Oirats to establish a national newspaper — Ili Kundan Keln Sonin (‘Newspaper in the Language of Ili [Oirats]’) — date back to 1910. However, regular and mass publication of newspapers began only in the 1940s. The Urn Zokal (‘Fiction’) journal currently known as Öriyin Сolmon (‘Morning Star’) has been published since 1954. Goals. The article aims to show the role of the Öriyin Сolmon (‘Morning Star’) journal in the shaping and development of modern Oirat literature in the Xinjiang Uyghur Autonomous Region of China. Results. The journal has not only published works of ethnic Oirat writers from Xinjiang but also organized the literary process as such. The periodical has published the most famous folklore works and samples of old written Oirat literature for young writers to learn and master the classical literary language. The editorial team has regularly organized training summer schools and creative competitions. This process resulted in the tradition of holding literary conferences to celebrate publications of books, and the trend has survived till nowadays. Such events not only represent a new book but rather serve a platform for constructive discussions over the latter. Over time, the Öriyin Сolmon (‘Morning Star’) journal gave rise to another one — Kel ba Orculγa (‘Language and Translation’). As compared to other Mongolian-language newspapers and magazines published in Xinjiang, the Öriyin Сolmon (‘Morning Star’) journal remains a most popular and influential publication even nowadays.
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Buraeva, Olga V., and Svetlana V. Buraeva. "Lower Tunguska ethnographic expedition of 1930 (based on the personal archive of P.P. Khoroshikh)." Reports of the Laboratory of Ancient Technologies 16, no. 3 (2020): 112–26. http://dx.doi.org/10.21285/2415-8739-2020-3-112-126.
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The article introduces written and visual materials from the center for Oriental Manuscripts and Woodcuts of the Institute of Mongolian, Buddhist and Tibetan Studies of the SB RAS archival collections related to the 1930 expedition to the Evenks of Lower Tunguska. Ethnographers Poltoradnev P.G. and P.P. Khoroshikh from Irkutsk worked as the members of the expedition. In the personal archive of P.P. Khoroshikh a map-scheme of the route, field records about the material, ritual and everyday culture of the Evenks, drafts of articles on the results of the expedition, as well as photographs and drawings with explanations by the author were revealed. The narrative part of the travel diary is compiled in chronological order of visiting camps and localities, contains various details of a complex and long journey. For the first time, the text of travel notes “Under the Arctic circle” is published, compiled in chronological order of visiting camps and localities and revealing various details of a complex and long journey. The subject matter of the identified materials fully reflects both the tasks set for the expedition and the professional interests of the team members – this is an information about the settlement of families, the peculiarities of making homes (chums), boats, utensils, clothing, crafts, rituals, etc. The collected information is supplemented by numerous photos of the region's aborigines, objects and localities, as well as drawings and diagrams of the location of objects with dimensions, orientation to the cardinal directions, location relative to each other, Evenk names and translation into Russian. The authors have formulated the questions, the answers to which have not yet been found in the archive materials – about the future fate of the collected collections, about the actual distribution of the responsibilities in the expedition, about a small number of publications on its results.
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Zehnder, Christian. "Norwid's "tatarski czyn". Between hierarchy and eruption (semantics, contexts, and consequences)." Studia Norwidiana 37 English Version (2020): 17–42. http://dx.doi.org/10.18290/sn.2019.37-2en.
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Drawing on a scholarly polemic of the 1930s, this paper differentiates between two ways of understanding and translating Cyprian Norwid’s formula “tatarski czyn,” as ‘Tatar deed’ (from the Polish czyn) or as ‘Tatar rank’ (from the Russian chin according to the Tsarist Table of Ranks). The aim is to show how the eruptive versus the hierarchical readings of “tatarski czyn” have influenced the opinions on Norwid’s dialogic treatise Promethidion (1851) and, more generally, on his criticism of the utopian thought of Polish Romanticism and of Russian po-litics. It was Adam Mickiewicz who in the 1820s and 1830s pointed to the homonymy between czyn and chin and its potential in enacting ambivalences between the seemingly incommensurable imaginaries of eruption and hierarchy. Moreover, Mickiewicz already linked both understandings of czyn with a stereotypical Tatar, or Mongolian, “Asianness.” In this respect, Norwid’s formula is fairly conventional. What is genuinely original, however, is how Norwid turns Mickiewicz’s earlier ideas against those of the later Mickiewicz who, in his Paris Lectures on the Slavs (1840–1844), seems to glorify the “Tatar deed.” In contrast to the “bloody ladder” of Russian bureaucracy and the irrational tendency in Mickiewicz’s activism, Norwid suggests a “gradual labor” culminating in, not erupting with, the deed (Promethidion). This aspect of Norwid’s metaphorical thought is shown in a parallel reading with the philosopher August Cieszkowski who, in his Prolegomena to Historiosophy (1838), conceptualized history as a “texture of deeds” leading to institutions. Similarly, Norwid’s positive notion of the deed, i.e. his revision of Romantic activism, should be situated beyond the alternatives of eruption and hierarchy.
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Monastyrev, Vladimir D., Nadezhda N. Vasilieva, and Iya V. Ammosova. "The Great Explanatory Dictionary of the Yakut Language: A New Achievement of Yakut Lexicography." Voprosy leksikografii, no. 19 (2021): 92–108. http://dx.doi.org/10.17223/22274200/19/5.
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The present article describes the Great Explanatory Dictionary of the Yakut Language. The Dictionary is the outcome of 46 years of work done by lexicographers at the Institute for Humanities Research and Indigenous Studies of the North, Siberian Branch of the Russian Academy of Sciences. The editor of the Dictionary is Pyotr A. Sleptsov, professor, Doctor of Philological Sciences, member of the Academy of Sciences of Sakha Republic. The Dictionary includes 15 volumes of about 800 sheets, 9,500 pages in total, containing some 80 thousand words and phraseological units. The Dictionary provides a full description of Yakut vocabulary in all its centuries-old richness. The lexical units are from various sources: phraseological units, compounds, archaisms, rarely used words or folk terminology, as well as common dialect words. The authors point out that the Dictionary employs almost all literature written in Yakut: published folklore texts of various genres; translations of classic Russian and world literature; works of all Yakut writers, from classic to modern. The Dictionary is based on the academic card index which presently includes over three million cards with citations showing the lexical and phraseological stock of the Yakut language in its fullness. It would not be possible to create such a huge lexicographic work without a high level of theory of the Yakut language and the present lexicographic tradition that has been bilingual since its foundation. The article shows the relevance of the great multi-volume lexicographic work, describing some characteristics of Yakut vocabulary as reflected in the Dictionary. Also, examples of lexicographic presentation of certain groups of vocabulary are provided. These include a bulk of figurative words and their verbal derivatives, a large number of modal words, particles, and word groups, compound words and terms, phraseological units. The authors of the Dictionary paid great attention to words denoting various ethnographic notions. These words denoting realities that in many cases disappeared from modern life as well as purely Yakut phenomena needed encyclopedic, or close to that, treatment. The Dictionary is targeted at the widest audience. However, its academic reference direction is also important since it will become an essential source for comparative studies of the lexico-semantic system in three large language families: Turkic, Mongolic, and Tungusic languages, at the intersection of which Yakut developed.
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Majer, Zsuzsa. "A mongol buddhizmus egy fő imája Öndör gegēn Janabajar, az első mongol egyházfő tollából, és az általa írt egyéb szertartásszövegek." Távol-keleti Tanulmányok 8, no. 2016/1 (March 1, 2017). http://dx.doi.org/10.38144/tkt.2016.1.4.
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This article deals with one of the most well-known prayers in the practice ofMongolian Buddhism. The text was composed by Luwsandambīǰalcan (T.blo-bzang dam-pa’i rgyal-mtshan), the main figure of Mongolian Buddhism,also known as Öndör gegēn Janabajar, the first bogdo or bogdo gegēn orǰewcündamba xutagt (1635–1723). In addition to his works of art and hisrole in creating the special characteristics of Mongolian Buddhism, including unique lama robes, special ways of recitation and melodies, as well asceremonial texts written by Mongolian lamas and a special ceremonial system, he had composed many important texts, several of which are still usedduring the ceremonies today. Of these, the prayer published here in translation is chanted every day, while other texts are used during certain annualceremonies in all Mongolian monasteries. The present article describes theceremonial texts composed by Öndör gegēn, but concentrates on the mainprayer composed by him, its background, and its use in the Mongolian ceremonial system, also providing a Hungarian translation.The text is entitled Jˇinlaw cogzol (T. byin-rlabs mchog-stsol), i.e. ‘(Giving)the greatest blessing’, which is the Tibetan title of the beginning of the text indistorted Mongolian pronunciation. In Mongolian it is abbreviated as Adistid,‘Blessing’, being the Mongolian translation of the beginning of the text; or, inits original Tibetan title in distorted Mongolian pronunciation, Düitünǰi soldew(T. dus-bstun-gyi gsol-’debs), ‘Prayer in accordance with the time’.The purpose of chanting it is harmonious life, to clear away obstacles, aswell as to put an end to or to calm down any kinds of crisis, disorder, conflict,or fighting, and to reach harmony and peace. This is clear from the text itself,and also obvious from the historical background described in the article. The‘bad times’ or crisis (T. dus ngan, in Mongolian translations cöwīn cag, ‘timeof decadence / decline’, mū cag, ‘bad times’, or munxag cag, ‘dark times / Abstracts 171times of ignorance’) mentioned in the text refers to the time when the prayerwas composed, as well as to our time, meaning a dark era when the Buddhistteachings are present only to a limited extent or not present at all. Therefore,due to ignorance the sins and transgressions of the beings multiply, leadingto more and more suffering. The prayer was written during the time of thewars between the western and eastern Mongols (Oyrad and Khalkha), involving much victims and sufferings. The aim of the composition was to showthe way out of the difficult wartimes, to stop it by means of the Buddhistteachings and the power of prayer, to unite the fighting Mongols, and to helpthem achieve peace in this way.The translation is from the Tibetan origin, using four modern Mongoliantranslations. Two translations into classical Mongolian are known, but theyhave rather literary value as they are not used in the ceremonial life – nor arethey used Mongolian translations during the ceremonies in general, since Tibetan remained the ceremonial language of Mongolian Buddhism. The modern Mongolian translations are either from the classical Mongolian translations or from the original Tibetan. The significance of the prayer is born outby the fact that it also has three commentaries (T. ’grel-ba) in Tibetan.
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B, Sainbileg. "Buddhist studies in the west, past and present: Role of the Mongolian Buddhism." Proceedings of the Mongolian Academy of Sciences, April 20, 2018, 127–39. http://dx.doi.org/10.5564/pmas.v58i1.978.
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In this article, I tried to illustrate a brief history of Buddhist Studies in the Western world and role of Mongolian Buddhism in its history and future prospects. Buddhist Studies is an independent academic discipline that pioneered by outstanding Western scholars and it covers roughly 200 years. In the modern world, Buddhist Studies has formed interdisciplinary academic research, and expands its research area with new requirements of society and newly discovered manuscripts. From the outset of the Buddhist Studies, western scholars involved with Mongolian Buddhism and manuscripts; however, unfortunately Buddhist Studies in the Mongolian context could not develop in parallel with its rapid development. In other words, Mongolian Buddhism comparatively has been slighted in the past history of Buddhist Studies. The researches by domestic scholars have been reviving after 1960. Only foreign scholars do conspicuous researches on the Mongolian Buddhism, but domestic scholars are not active on the academic research due to some reasons. First of all we should define what makes Buddhism “Mongolian”. We should describe identity of the Mongolian Buddhism, and then we able to analyze its past, present and future prospects. I assume the following five tendencies explore researches of the Mongolian Buddhism.Assimilation of Buddhism with Mongolian tradition and customs, syncretism of Buddhism and Mongolian traditional shamanism Distinctive character of Mongolian monasticism, secularity, role of Buddhism in the Mongolian society Study of ethnic Mongolian lamas as influential historical figuresResearch of Mongolian Canons and other sources in Mongolian language, and their translation Study on Tibetan and Mongolian works by Mongolian lamas in comparison with doctrinally affiliated works
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Wang, Jian-Jun, Wurencaodao, and Zhoulina. "A Tentative Analysis of English Translation of Mongolian Proverbs from the Intercultural Perspective." International Journal of English Linguistics 4, no. 2 (March 28, 2014). http://dx.doi.org/10.5539/ijel.v4n2p72.
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