Mongolian philosophical underpinnings of well‐being were expressed in the form of mythology, shamanism and Mongolian Buddhism before the development of modern nursing in Mongolia. Among these forms, the philosophical underpinnings of well‐being, mythology and shamanism were formed as a result of the roots of Mongolian philosophy, whereas Buddhism spread relatively late. As a result of Mongolian mythology, an alternative approach calleddom zasalwas formed, and it remains one of the important foundations of the idea of well‐being among (...) people. Among the various concepts of shamanism, the concept ofsunesubest expresses the underpinning of well‐being, and the idea that healing and nursing care can be provided not only by those living in this world but also by spirit beings. Since Mongolians still use these ideas even in modern times, it should be noted that following them too narrowly may conflict with concepts based on scientific evidence. Along with the development of Buddhist philosophy in Mongolia, the Oriental philosophical underpinnings of well‐being have spread. One of the most important concepts is the five basic elements of life (tavan mahabhutas) and three elements of the body (khii, shar andbadgan). While developing the concepts of life and the body, thearga‐bilegmodel (yin‐yang in Chinese), developed at the theoretical level in Chinese philosophy, has become a popular basis for culture and customs among Mongolians. Therefore, it has been difficult to judge whether the origin of thearga‐bilegmodel is Mongolian or Chinese; however, this is undeniably an important underpinning for well‐being in both countries. (shrink)

Mongolian historians divide the spread out Buddhism in Mongolia three periods: The first period of Hun empire, the second period of the Mongol empire and third period from XVI century onwards. From the XVI century Mongols translated the numerous Buddhist moral doctrines: “Subashid”, “Eulogies of Paramita”, “The Stages of the path to enlightenment”, “Shastra of wood”, “Sahstra of water”, “Songs of the world of vessel and contents”, “Lamp for the path to enlightenment”, “A drop of Nourishment for People” of (...) Nagarjuna, etc. Therefore, ethical doctrine occupies an important place in Mongolian Buddhism. Mongol scholars made their own commentaries and took as an example the works of Indian and Tibetan great scholars who created their own ethical doctrines. An influence on Buddhist rituals and theology via Buddhist ethical doctrines was spread among the nobles and the ordinary people. The late Academician Ch. Jugder saw the period from the 16th to 18th centuries as important period for Buddhism in Mongolia. It permeated in nomadic way of life and national customs. Especially, Madhyamaka prasangika philosophy was developed, while Mongolian Buddhist philosophical works started from the first Mongolian Bogdo Lama Undur Gegeen Zanabazar’s works. Mongol thinkers contributed greatly in the development of Buddhist ethics. (shrink)

“Morality” is a Western term that brings to mind all sorts of associations. In contemporary Western moral psychology it is a commonplace to assume that people (presumably across all cultures and languages) will typically associate the term “moral” with actions that involve considerations of harm and/or fairness. But is it cross-culturally a valid claim? The current work provides some preliminary evidence from Mongolia to address this question. The word combination of yos surtakhuun is a Mongolian translation of the Western (...) term “moral”. However, freelisting data indicates that Mongolians do not typically associate the term yos surtakhuun with actions that involve considerations of harm and/or fairness. Instead, the most cognitively salient category is respect (khündlekh). The lack of convergence between moral and yos surtakhuun suggests that the term “moral” does not refer to universal “moral” cognition that specifically deals with harm and/or fairness. On the contrary, I would argue that the term “moral” brings to mind exclusively WEIRD associations, and yos surtakhuun brings to mind specifically Mongolian associations. Thus, pointing to different historically shaped cultural models of “moral” behavior. (shrink)

BackgroundThe relatively young and inexperienced healthcare professionals in Mongolia faced with an unprecedent service demand in response to the COVID-19 pandemic. Due to the small size of the healthcare workforce the Mongolian Health Ministry had no choice but to mandate continuous and long workhours from the healthcare workforce. Many of the healthcare professionals exhibited signs and symptoms of mental health disorders. This study aimed to discern the prevalence various mental health concerns, i.e., depression, anxiety and stress, insomnia, and to (...) discern the factors that increased susceptibility to mental health disorders among frontline healthcare professionals providing healthcare services for COVID-19 patients in Mongolia.MethodsA Cross-sectional research design was implemented. We collected data from 965 healthcare professional, randomly selected from 18 government hospitals, in four regions of Mongolia. Data were collected using the Depression Anxiety Stress-21, the General Self-Efficacy Scale, and the Insomnia Severity Index instruments. We constructed the scale of Pandemic Response Symptoms which captured stress, depression, and anxiety. Data were analyzed using descriptive statistics, Kruskal–Wallis statistical test and multinominal logistic regression analysis.ResultsPrevalence of depression, anxiety, and stress was documented among Mongolian healthcare professionals. Perception of self-efficacy reduced susceptibility to PaReSy either at mild/moderate or severe/extremely severe level. Within each stratum of insomnia, the risk of experiencing PaReSy increased almost linearly both in the category of mild/moderate PaReSy and in the category of severe/extremely severe PaReSy.ConclusionImproving self-efficacy and sleeping quality can assist healthcare workers to manage depression, anxiety, and stress. Findings provide important evidence to implement measures and strategies to assist healthcare professionals in low- and middle-income countries to constructively address their mental health concerns and needs. (shrink)

The Mongolian Tanjur Version of the Bodhicaryavatara. Edited and Transcribed, with a Word-Index and a Photo-Reproduction of the Original Text. Igor de Rachewiltz. Otto Harrassowitz, Wiesbaden 1996. xx, 231 and 52 pp. Cloth, DM 198.00/ÖS 1544.00/SFR 198.00. ISBN 3-447-03594-3.

Mongolian is one of the languages, which Turkish has been in intensive mutual contact throughout the historical course. The interactive relation between Turkish and Mongolian has continued todate despite it has occasionally decreased and increased due to the migrations and cultural changes experienced by the speakers of these languages. Some areas in present-day People’s Republic of China are regions, where this interaction still remains intact. Turkish and Mongolian have lost ground or even are facing extinction in some (...) of these regions, which historically had been the living space of Turkish and Mongolian-speaking populations. However, Mongolian is still represented with at least ten varieties within the borders of People’s Republic of China. Some of these varieties are at the edge of extinction whereas others like Southern Mongol are enduring the pressure of the Chinese language as well as posing a threat to other Mongolian varieties together with Chinese and Tibetan. The Chinese language endangers the existence of Mongolian varieties like all other minority languages as a result of being the official language of the People’s Republic of China and the language of the vast majority. On the other hand Tibetan pressurizes Mongolian varieties mainly with religious reasons besides demographic ones. In spite of the pressure felt from Chinese, Tibetan and Southern Mongol, some minor Mongolian varieties are pressurizing some Turkic and Tungusic varieties. (shrink)

This essay examines the Mission paléontologique française of the 1920s, a series of scientific expeditions into the Ordos Desert in Inner Mongolia in which a team of Jesuit scholar-scientists worked with local collaborators to provide material for the Muséum d’Histoire Naturelle in Paris. The case study shows that the global and colonial expansion of Western science in the early twentieth century provided space for traditional scientific institutions, such as universalizing metropolitan collections and clerical scholarly networks, to extend their research projects. (...) The linking of approaches, agendas, and geographic regions was facilitated by the concepts and practices of the deep-time sciences of geology, paleontology, and human prehistory. These were based on the interchange of expertise, common projects of unveiling the development of life, and the alignment of different regions and specimens. Moreover, the expeditions did not just conduct research based around global movement and transmission. They also conceptualized the ancient development of life in terms of movement, migration, and exchange. The act of forming research networks that linked Asia and Europe also led scientists to conceive of these regions as bound by deep natural processes. Circulation and transfer became important actors’ categories used to understand the origins and history of life. (shrink)

There are two contending models regarding the processing of negation: the fusion model and the schema-plus-tag model. Most previous studies have centered on negation in languages such as English and Mandarin, where negators are positioned before predicates. Mongolian, quite uniquely, is a language whose negators are post-verbal, making them natural replicas of the schema-plus-tag model. The present study aims to investigate the representation process of Mongolian contradictory negative sentences to shed light on the debate between the models, meanwhile (...) verifying the post-verbal effect of negators. A series of experiments using the sentence–picture verification paradigm supports the fusion model: Mongolian contradictory negative sentences were processed by representing the actual conditions rather than the negated state of affairs at 250 ISI, and despite the fact that a post-verbal effect of negators was measured at 250 ISI when Mongolian and Mandarin negative sentences were compared, Mongolian–Mandarin bilinguals adopted the same representational strategy for contradictory negation in both languages. (shrink)

As interest in women’s roles in agriculture increases, research on women livestock-keepers remains limited. Advances in feminist scholarship highlight farming women’s dual roles in agricultural production and biological and socio-cultural reproduction, including women’s uncompensated labor in child-bearing, child-rearing and home-making. To expand knowledge about women pastoralists’ lived experiences, we conducted life-history interviews with 25 herder women in two regions of Mongolia, following-up with participatory workshops in each region. As mothering and carework emerged as key themes, we drew on feminist care (...) ethics and the anthropology of mothering and motherhood to analyze interview data and co-interpret results with workshop participants. Our findings reveal three caring conflicts experienced by Mongolian herder women: between caring for _nutag_ (homeland) and caring for herds, between caring for herds and caring for children, and between caring for family, herd and _nutag_ and caring for self. These conflicts highlight contradictions between normative Mongolian motherhood as depicted in cultural images and narratives, and the lived reality of herder mothers, and between public valorization of and incentives for motherhood and the lack of sufficient public support for mothers and carework in rural Mongolia. Unmet needs for care, resulting risks to maternal and child health, and the extraordinary workload associated with mothers’ multiple caring tasks likely contribute to rural–urban migration and increasing masculinization of the Mongolian countryside. Although Mongolian culture frames mothers as leaders who unify their communities through their wisdom, many herder-mothers today live isolated lives where their multiple caring responsibilities preclude active participation in community development and governance. (shrink)

As interest in women’s roles in agriculture increases, research on women livestock-keepers remains limited. Advances in feminist scholarship highlight farming women’s dual roles in agricultural production and biological and socio-cultural reproduction, including women’s uncompensated labor in child-bearing, child-rearing and home-making. To expand knowledge about women pastoralists’ lived experiences, we conducted life-history interviews with 25 herder women in two regions of Mongolia, following-up with participatory workshops in each region. As mothering and carework emerged as key themes, we drew on feminist care (...) ethics and the anthropology of mothering and motherhood to analyze interview data and co-interpret results with workshop participants. Our findings reveal three caring conflicts experienced by Mongolian herder women: between caring for nutag (homeland) and caring for herds, between caring for herds and caring for children, and between caring for family, herd and nutag and caring for self. These conflicts highlight contradictions between normative Mongolian motherhood as depicted in cultural images and narratives, and the lived reality of herder mothers, and between public valorization of and incentives for motherhood and the lack of sufficient public support for mothers and carework in rural Mongolia. Unmet needs for care, resulting risks to maternal and child health, and the extraordinary workload associated with mothers’ multiple caring tasks likely contribute to rural–urban migration and increasing masculinization of the Mongolian countryside. Although Mongolian culture frames mothers as leaders who unify their communities through their wisdom, many herder-mothers today live isolated lives where their multiple caring responsibilities preclude active participation in community development and governance. (shrink)

The Maharatnakuta is a collection of Buddhist texts, the bulk of which belong to the early Mahayana tradition. Its extant versions are included in the Chinese Tripitaka as well as the Tibetan and Mongolian Kanjurs. The collection has been studied to a certain extent with the use of the Chinese and Tibetan sources but almost nothing is known of its Mongolian-language versions. The article aims to provide a preliminary study of the Ratnakuta in the Mongolian manuscript Kanjur (...) compiled in 1628–1629. It examines the structural traits of the collection, the data of the colophons and some textual elements preserved from the Tibetan original/s. The analysis reveals that, possibly, the major part of the Ratnakuta or the whole collection was translated into Mongolian en bloc in 1628–1629. The collection lacks eight sutras and places the final forty-ninth work between texts thirty-five and thirty-six. A number of textual elements preserved from the Tibetan source/s point to the proximity and possible relation of the Mongolian Ratnakuta to the Them spangs ma and Western Tibetan Kanjurs. (shrink)

야율초재는 몽골제국의 중서령(中書令)으로서 초대 대칸이었던 칭기즈칸(成吉思汗, 1162-1227)과 툴루이(拖雷, 1192-1232), 제2대 오고타이(窩濶台, 1185-1241)를 가까운 거리에서 섬기며, 몽골제국의 기틀을 마련한 인물이다. 야율초재는 원대의 대시인으로도 이름이 높다. 유불의 회통이 사상적 기반이다. 야율초재는 유불은 물론 시가, 사장, 천문, 역술, 점복, 의술, 경세 등 모든 방면에서 뛰어난 업적을 남겼다. 그의 학문은 엄격한 화이론에 따른 정통론의 상식에서 벗어난다. 민족의 구분을 넘어서 모두 화합과 번영을 누리는 대일통(大一統) 사상을 견지했으며, 유가의 경세적 이상을 추구하여 조정에 간청했고, 몽골제국이 유교를 통치 수단으로 채택하게 한 막후 인물로 평가받는다. 야율초재는 “화이(華夷)가 하나 되어서 (...) 태평을 함께 누리리라(華夷一統, 共享太平).”라고 말했던 것처럼, 민족의 구분이 없고, 사농공상 등 모든 백성이 함께 누리는 번영의 사회를 꿈꾸었다. 대일통을 위해서 사상의 건강함을 그 무엇보다 중시했다. 야율초재는 틈만 나면 세 명의 대칸에게 주공의 도리를 설파했다고 한다. 동시에 야율초재는 치천하장(治天下匠), 즉 천하가 수월하게 돌아가도록 움직인 장인으로 불린다. 금나라는 멸망하고 원나라가 아직 정식으로 건립되지 않았을 때, 세상은 도탄에 빠져있었다. 여기서 백성을 구해야 한다는 신념을 유일한 정치적 이상으로 삼았다. 『잠연거사문집(湛然居士文集)』은 당시의 역사적 상황을 볼 수 있으며, 한 대가의 사상이 응축되어 있다. 비록 대부분 작품이 시가로 구성되어 있지만, 초기 몽골 황실의 제왕학을 구성하기 위한 기초자료로서 가치가 높다. 이 논문의 제목은 본래 ｢13세기 초반 몽골제국의 제왕학 연구의 기초 작업으로서 야율초재의 『잠연거사문집』의 독서』로 정하고자 했다. 이 글은 13세기 몽골 황실의 제왕학 구성을 위한 예비 연구이다. 앞으로의 연구를 위해서 초석을 다지고자 한다. (shrink)

This paper aims to develop the description of move systems in Systemic Functional Linguistics based on dynamism in knowledge exchanges, that is, the possible move options made available at different points in an exchange concerned with the negotiation of information. Using conversational interactions in Khorchin Mongolian as examples, the paper argues that at different points in a knowledge exchange, both the speaker and the addressee’s knowledge of the information are at stake. The speaker may be positioned either as knowing (...) or as not knowing the information; at the same time the addressee may be positioned either as knowing or as not knowing the information. It is also possible for the interlocutors not to be positioned either way. The move systems developed make it possible to discuss the options preselected and activated at different points in a knowledge exchange and the way interlocutors are dynamically positioned as an exchange unfolds. (shrink)

Soul belief is a universal of human culture and belief in multiple souls is common, especially in pre-modern traditions. This essay illustrates how a three-folded structure appears in the soul concepts of Mongolian shamanistic traditions. The reported accounts of the three souls among various Mongolian ethnic groups are somewhat divergent — especially in their consciousness-related attributes — which may reflect the cultural bias of data collectors, inconsistencies between data providers, and the evolution of these concepts due to historical (...) events, socio-economic changes, and external cultural influences. Despite these confounding effects, the soul concept of Mongolian shamanism is similar in its pluralism to the beliefs of many other cultures. Mongolian Indigenous concepts and their descriptions reveal key elements of consciousness. Although these soul concepts evoke spiritual interpretations, they nevertheless reflect aspects of an innately-disposed mindset which extends conceptualizations of consciousness beyond mind-body dualism. (shrink)

It is certainly simplifying to attribute a common way of thinking to vast human groups. This evident observation is particularly applicable when examining the ethnolinguistic ensemble traditionally designated as “Turkish-Mongolian”. The definition that can be given to this ensemble is based above all on linguistic facts. Two language families exist in Eurasia, Turkish and Mongolian respectively, scientifically well-defined and attested to, not only by living speakers but also by documents that go back, for the former, to the 8th (...) century, and to the 13th century for the latter. Moreover, there are considerable affinities between these two families, both in structure and in vocabulary; these affinities can be explained either through an original relationship between them or through many centuries of reciprocal influences, consequences of a long symbiosis. In addition, at a very early date there can be observed a very profound community of social structures and cultural traditions between the two groups (ranging from beliefs to material organization), the vestiges of which subsist even in our own times. (shrink)

This study extensively explores the multifaceted realm of Mongolian yurts, deeply ingrained in Mongolia's cultural heritage and emblematic of nomadic life. Through detailed case studies, it investigates the fusion of traditional craftsmanship with modern architectural principles and the application of prefabricated elements for yurt renewal. These yurts, situated in diverse sociocultural contexts, provide a comprehensive cross-section of their architectural heritage, spanning from ancestral to contemporary instances. The methodology involves a harmonious synthesis of indigenous wisdom, sustainable material selection, and precision (...) prefabrication techniques. Initiating with a meticulous analysis of each yurt's structural condition, historical significance, and cultural relevance, skilled artisans and contemporary architects collaboratively integrate prefabricated elements tailored to the unique attributes of each yurt while preserving heritage-specific designs. Qualitative and quantitative data collected through fieldwork, custodian interviews, and structural assessments form the basis for an exhaustive analysis. The analysis covers architectural heritage preservation, the effectiveness of prefabricated elements in enhancing structural integrity while retaining cultural authenticity, as well as the evaluation of environmental sustainability and energy efficiency, shedding light on ecological impact. This research makes a significant contribution to the field of heritage conservation, extending its implications beyond Mongolian yurts. It underscores the dynamic interplay between tradition and innovation, advocating a reconsideration of the perceived past-versus-future dichotomy. The potential of prefabricated elements unveiled in yurt renewal offers a globally relevant path that respects historical significance while embracing modernity. (shrink)