Bibliografías temáticas / Muslims in Mongolia

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Literatura académica sobre el tema "Muslims in Mongolia"

Autor: Grafiati
Publicado: 27 de julio de 2024
Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Muslims in Mongolia"

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Dodla, Tanisha. "Muslim Minorities in Asia: What Determines Their Treatment? Muslims in Mongolia, China, India, Singapore, and Russia." Macalester Street Journal 2, no. 1 (2024): 54–88. http://dx.doi.org/10.62543/msj.v2i1.54.

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This study employs the theoretical framework of the Securitization of Islam to examine the treatment of Muslims in five minority-Muslim Asian countries: Mongolia, India, China, Singapore, and Russia. The research adopts a qualitative approach, utilizing secondary data analysis, followed by a quantitative analysis using an original Index. This Index assigns scores to each country based on their treatment of Muslims, drawing from the Freedom House Index and the Pew Research Center. Through linear regression and coefficient analysis, the study seeks to identify the most influential factors affect
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Oyunsuren, S., and U. Zulbayar. "Mongolia’s Foreign Policy Implementation: A Case Study in the Middle East." Mongolian Diaspora. Journal of Mongolian History and Culture 1, no. 1 (2021): 127–74. http://dx.doi.org/10.1515/modi-2021-010109.

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Summary The purpose of this article is to clarify Mongolia's foreign policy challenges and trends by studying the historical and current processes of Mongolia in relation to the Middle East in chronological order, using both primary and secondary sources. Relations between Mongolia and the countries of the Middle East can be chronologically divided into three different periods: the State of the Huns (Xiongnu), the Mongol Empire, and Modern Mongolia. The state of the Huns, at the peak of its power, successfully developed relations with the countries of the Middle East through the “Great Silk Ro
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Israeli, Raphael. "ISLAM IN CHINA." POLITICS AND RELIGION JOURNAL 6, no. 2 (2012): 251–68. http://dx.doi.org/10.54561/prj0602251i.

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Unlike other Muslim minorities in the world, the one in China is : a. Divided between two large ethnic groups: Hui in China Proper, who are concentrated in major urban agglomerations; and Uighurs, of Turkish stock, who used to make up the majority in North-Western China, but are now outnumbered by Han Chinese, via a policy of settlement and dilution of the minority. b. Except for Xinjiang, the Muslims of China are not attached to any particular territory (like the Mongols in Mongolia or the Tibetans in Tibet), but are spread all over the country, something which dilutes them into an insignific
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Kitinov, Baatr Uchaevich. "Kalmak and oirats: toponym in the religious history of the peoples of Central Asia." RUDN Journal of World History 10, no. 3 (2018): 270–81. http://dx.doi.org/10.22363/2312-8127-2018-10-3-270-281.

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The word Kalmak is spread in a number of medieval Muslim sources. In research of the scholars this word is understood as an indicator of development or separatism (“piece”, “backward”), or religious orientation (not Muslims) for Oirats or some kind of nomadic people. To define the origin and development of its meaning, it is important to draw data from a number of important sources; for example, according to “Tarikh-i Rashidi”, Kalmak means the territory of Western and South-Western Mongolia, whose inhabitants were called, respectively, as Kalmaks, and mainly were not Muslims. In the context of
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Susanti, Suci Indah, and Yulianti Yulianti. "Konflik Abad 11-12 M: Pertikaian Dinasti Mongol dengan Dinasti Khawarizm di Asia Tengah." SINDANG: Jurnal Pendidikan Sejarah dan Kajian Sejarah 4, no. 1 (2022): 33–40. http://dx.doi.org/10.31540/sindang.v4i1.1080.

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The Mongol dynasty originated from the mainland region of Mongolia. With the leadership under Chengis Khan, the Mongols experienced greatness. The Mongol dynasty had experienced temporary trade relations with the Khawarizm dynasty. At that time, the Khawarizm dynasty was led by the sultan Al al-Din Muhammad Shah. The advancement of culture, especially in the field of weaponry of the Khawarizm dynasty, caused Chengis Khan to be amazed and interested in conducting trade relations with the Khawarizm dynasty. However, after Chengis Khan ordered the Mongol trade ambassadors to come to Khawarizm, Ch
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Daukeyeva, Saida. "Voicing a path to the afterlife: Rituals for the dead, transnational mobility and the changing soundspace of Islam among Mongolian Kazakhs." Performing Islam 12, no. 1 (2023): 5–22. http://dx.doi.org/10.1386/pi_00023_1.

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This article explores the role of sound and space in the negotiation of Muslim identity within rituals for the dead among the Kazakhs of Mongolia, a Turkic-speaking community that forms the majority population in the west of the country. Mobile pastoralists practising a syncretic form of Islam that integrates ancestor-spirit worship, Mongolian Kazakhs traditionally commemorated the dead at funeral and memorial feasts conducted in the portable nomadic yurt, and involving men’s recitation of the Qur’an and women’s performance of laments. The political and social transformations of the post-Sovie
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Dybo, Anna V., Viktoria V. Kukanova, Saglara V. Mirzaeva, Evgeny V. Bembeev, Vladimir N. Mushaev та Vyacheslav N. Khoninov. "Названия неба в монгольских языках: этимология и семантика". Oriental Studies 15, № 6 (2022): 1333–51. http://dx.doi.org/10.22162/2619-0990-2022-64-6-1333-1351.

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Introduction. The articles examines etymologies and semantics of Mongolic words denoting the sky. The system of astronomical terms in Mongolic languages is structurally complicated due to multiple layers of pre-Buddhist, Buddhist and other beliefs adopted by proto-Mongols. Goals. The work aims to identify etymological and semantic dominants characterizing this thematic group within the common Mongolic vocabulary. The concept of sky clusters with most basic ones, and lexemes to denote it are to be found in each and every language. Materials and methods. The study examines dictionaries of Mongol
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Morozova, Irina. "Adaptive Compromisers or Inventive Reformers: Communities, Religion and Ideology in Late Socialism in Central and Inner Asia." Inner ASIA 15, no. 1 (2013): 57–76. http://dx.doi.org/10.1163/22105018-90000055.

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Pioneering historical comparison between Soviet Central Asia and socialist Mongolia in the last decades of socialism, this article aims to assess the role of international factors and regional geopolitics in the policies of socialist states towards religious institutions and communities. It also traces long- term sociocultural transformations of Muslim and Buddhist communities in comparative perspective, and questions how individuals and groups responded to antireligious social campaigns, adapted to newly introduced institutions and reframed their religious identities throughout. The research
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Krisztina, Teleki. "BUDDHIST MONASTERIES AND STATE SUPPORT IN MONGOLIA A BRIEF OVERVIEW." Philosophy and Religious Studies 22, no. 541 (2020): 95–99. http://dx.doi.org/10.22353/prs20201.9.

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During the history of Mongolian Buddhism the State has always significant role in supporting religion and monasteries. Möngke Khan held the first religious dispute of Buddhist, Muslim and Christian monks in the 13th century and gently allowed all foreign devotees to practice their own religion and pray for the Mongolian State. This Mongolian court`s relationship deepened with Buddhism during the period of Khubilai Khan (13th century), Altan Khan and Ligdan Khan (16th century, 17th century), Avtai Sain Khan (16th century), and also with the Khalkha Khans during the Manchu period. The Eighth Bog
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Faisal, MD Mostafa. "The Rohingya Refugee Crisis of Myanmar: A History of Persecution and Human Rights Violations." International Journal of Social, Political and Economic Research 7, no. 3 (2020): 743–61. http://dx.doi.org/10.46291/ijospervol7iss3pp743-761.

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The United Nations refers to Rohingya as one of the most persecuted ethnic minorities in the world, and this minority community from the Arakan state of Myanmar crossing by land into Bangladesh, while others take to the sea to reach Malaysia, Indonesia, India and Thailand to escape from persecution. They first arrived in the Arakan on 8th century and ruled this area from 1430 AD to 1784 AD. Rohingya Muslims, along with Burmese Muslims and Buddhists together participated in their Independence movement, participated in the national election and elected as parliament member. But all the achieveme
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Tesis sobre el tema "Muslims in Mongolia"

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Khanbaghi, Aptin. "Non-Muslims in medieval Iran : a survey of their political, economic and cultural activities under the Mongol and Safavid dynasties (1256-1722)." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/273410.

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Pfeiffer, Judith. "Conversion to Islam among the Ilkhans in muslim narrative traditions : the case of Aḥmad Tegüder /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3108104.

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Libros sobre el tema "Muslims in Mongolia"

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Utemish-khadzhi and R.B. Su̇leĭmenov atyndaghy Shyghystanu instituty, eds. Qazaqstan tarikhy turaly tu̇rkī derektemelerī. Daĭk-press, 2005.

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D, Skrynnikova T., ed. Imperii︠a︡ Chingis-khana. "Vostochnai︠a︡ literatura" RAN, 2006.

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Jucheng, Zhang, and Shui zu diao cha zu., eds. Shui zu: Fuyuan Gugan Xiang Duzhang Cun. Yunnan da xue chu ban she, 2001.

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Jiao, Wang, and Jingpo zu diao cha zu., eds. Jingpo zu: Ruili Nongdao Xiang Dengga Cun. Yunnan da xue chu ban she, 2001.

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Liangfang, Feng, and Man zu diao cha zu., eds. Man zu: Baoshan Wafang Xiang Shuigouwa Cun. Yunnan da xue chu ban she, 2001.

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Jingde, Yang, and Zhuang zu diao cha zu., eds. Zhuang zu: Wenshan Panzhihua Zhen Jiupingba Shangzhai. Yunnan da xue chu ban she, 2001.

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Jide, Yao, Xiao Mang, and Hui zu diao cha zu., eds. Hui zu: Tonghai Nagu Zhen. Yunnan da xue chu ban she, 2001.

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Bing, Li, and Wa zu diao cha zu., eds. Wa zu: Cangyuan Mengdong Zhen Paliang Cun. Yunnan da xue chu ban she, 2001.

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Zhilan, Tang, Li Tao, and Deang zu diao cha zu., eds. Deang zu: Luxi Santaishan Xiang Mengdan Cun. Yunnan da xue chu ban she, 2001.

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Nanli, Yang, and Buyi zu diao cha zu., eds. Buyi zu: Luoping Lubuge Xiang Duoyi Cun. Yunnan da xue chu ban she, 2001.

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Capítulos de libros sobre el tema "Muslims in Mongolia"

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Hautala, Roman. "Islamization of the Golden Horde during the Özbeg Khan's rule according to Muslim, Latin, and Rus' sources." In The Routledge Handbook of the Mongols and Central-Eastern Europ. Routledge, 2021. http://dx.doi.org/10.4324/9780367809959-33.

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Ptáčková, Jarmila. "Muslims with Chinese Characteristics:." In Cultural Security in Contemporary China and Mongolia. Amsterdam University Press, 2025. https://doi.org/10.2307/jj.25323323.7.

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Jackson, Peter. "Medieval Authors on the Mongols." In The Mongols and the Islamic World. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300125337.003.0002.

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This chapter focuses on the book's primary written sources on the Mongols, including the work of Sunnī Muslim authors, Shīʻī Muslims, and eastern Christians who wrote under Mongol domination. After a brief overview on the Mongolian and other Far Eastern material, the chapter discusses nine categories of sources, most of them in Persian or Arabic. Among them are the works of Muslim observers contemporary with the early Mongol invasions, Muslim historians writing under the pagan Ilkhans, Muslim authors active in Iran following the conversion of the Ilkhans, and Christians from Latin Europe. The
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"9. The Muslims in the Early Yüan Dynasty." In From Yuan to Modern China and Mongolia. BRILL, 2014. http://dx.doi.org/10.1163/9789004285293_011.

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Jackson, Peter. "The Era of Inter-Mongol Warfare." In The Mongols and the Islamic World. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300125337.003.0008.

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This chapter examines the conflicts among the Mongol successor-states that developed after 1260, along with the turbulent activities of nomads within such states and the measures of reconstruction that the various Mongol regimes put in place. It begins with a discussion of the Mongol empire's fragmentation into four virtually independent khanates, where the conquered Muslims of the empire were now divided: the dominions of the ‘Great Khan’ (qaghan) in China and Mongolia proper; the Ilkhanate in Iran, Iraq and Anatolia; the ulus of Chaghadai in Central Asia; and the ulus of Jochi in the western
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Jarmila, Ptáčková. "Muslims with Chinese Characteristics: The Sinicization of Ningxia after 2017." In Cultural Security in Contemporary China and Mongolia. Amsterdam University Press, 2025. https://doi.org/10.5117/9789463722889_ch04.

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In order to establish trade connections with Central Asia and the Middle East, Ningxia was promoted as a bridge connecting China, through its Muslim minorities, with the international Muslim community. Abrupt change came when the accent on nation-building overshadowed aims of cultural diplomacy and strategies for economic development. In the new context, the visualization and development of specific “unchinese” minority cultural features started to be understood as an obstacle to the nation-building efforts introduced by Xi Jinping. The capital city of Yinchuan changed from a “Muslim” city to
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Ptáčková, Jarmila. "4. Muslims with Chinese Characteristics: The Sinicization of Ningxia after 2017." In Cultural Security in Contemporary China and Mongolia. Amsterdam University Press, 2025. https://doi.org/10.1515/9789048556373-005.

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Gonul, Hacer Z., and Julius M. Rogenhofer. "Taking Sides: Differences in How the People’s Republic of China Securitizes Uyghur and Hui Muslims." In Cultural Security in Contemporary China and Mongolia. Amsterdam University Press, 2025. https://doi.org/10.5117/9789463722889_ch03.

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This chapter critically examines how securitization campaigns by the CCP turn Muslim minorities into potential threats, thereby drawing into question their sense of cultural security. Applying the framework of Copenhagen School securitization theory, it examines whether there are ethnicity-based differences in the securitization of Hui and Uyghur Muslim minority groups and why such differences exist. The advent of Xi Jinping’s tenure at the helm of the CCP coincides with a shift in government policy towards both Muslim minority groups which scrutinizes most visible manifestations of Islamic re
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Gonul, Hacer Z., and Julius M. Rogenhofer. "3. Taking Sides : Differences in How the People’s Republic of China Securitizes Uyghur and Hui Muslims." In Cultural Security in Contemporary China and Mongolia. Amsterdam University Press, 2025. https://doi.org/10.1515/9789048556373-004.

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Jackson, Peter. "Unbelieving Monarchs and their Servants." In The Mongols and the Islamic World. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300125337.003.0011.

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This chapter examines the sometimes precarious relationship of the Mongols' Muslim servitors with infidel khans, their Muslim ministers and officials, especially those who were in attendance at court and in the ordo, and their non-Muslim colleagues. It also discusses the shifting balance of power between Mongol grandees and Tājīks who served as civilian officials, as well as the extent to which these very disparate ruling cadres were in the process of integration. After providing an overview of the Ilkhans (1258–1297) and their kinsfolk, the chapter looks at Muslim ministers at the centre and
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Actas de conferencias sobre el tema "Muslims in Mongolia"

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Clement, Victoria. "TURKMENISTAN’S NEW CHALLENGES: CAN STABILITY CO-EXIST WITH REFORM? A STUDY OF GULEN SCHOOLS IN CENTRAL ASIA, 1997-2007." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ufen2635.

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In the 1990s, Turkmenistan’s government dismantled Soviet educational provision, replacing it with lower quality schooling. The Başkent Foundation schools represent the concerted ef- forts of teachers and sponsors to offer socially conscious education grounded in science and math with an international focus. This case study of the Başkent Foundation schools in Turkmenistan establishes the vitality of Gülen schools outside of the Turkish Republic and their key role in offering Central Asian families an important choice in secular, general education. The paper discusses the appeal of the schools
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