Search results

1

O chronologii mongolskiej

100%

Kotwicz W.

Rocznik Orientalistyczny

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vol. Rocznik Orientalistyczny, T. 04, (1926), wyd. 1928

2

Mongolskie oblicza postpamięci

80%

Strzelecka C.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2017

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issue 47

249-262

EN

This article applies the concept of postmemory to demonstrate the relation of modern Mongolia to its own past and history. The authors illustrate how the experience of trauma has influenced formation of Mongolian identity. The concept presented here emerged during the anthropological field research in Mongolia 2012. The article discusses dimensions of collective memory such as identity, trauma, and traditions. These elements create spiral concept of time. The postmemory of traumatic historical collective experience of Mongolia is possible because of nonlinear temporality. Time loop allows continues reference to the power of Genghis Khan and the Mongol Empire.

3

The Mongolian Newspaper Neyslel Küriyen-ü Sonin Bičig in the Polish Collections and the Date of Its First Publication

80%

Gaowa H.

Przegląd Orientalistyczny

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2020

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issue 4 (276)

300-307

EN

The Neyslel küriyen-ü sonin bičig (“News of the Capital”) holds a significant position in the history of the Mongolian press. Regarding the history of its first publication, we know that in 1915 some Mongolian intellectuals started publishing it in the Classical Mongolian language on weekly basis in the printing office of the Russian Tsar’s Consulate’s Information and Technique Office. For the first time, the date of publication was briefly discussed by Deleg Gendenjamtsyn (1924–1992) in his book entitled “Brief History of Mongolian Periodicals” (Mong. Mongolyn togtmol khevleliin tüükhen toim, 1965). Thereafter, many scholars followed the publication date proposed by Deleg. This question is discussed further in this paper based on the specimens of Neyslel küriyen-ü sonin bičig kept in the Library of the Department of Turkic Studies and Inner Asian Peoples, Faculty of Oriental Studies, University of Warsaw and in the Archive of Science of the Polish Academy of Sciences and the Polish Academy of Arts and Sciences in Cracow, together with the detailed report on the collections of this newspaper in Poland.

4

O chronologii mongolskiej

80%

Kotwicz W.

Rocznik Orientalistyczny

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vol. Rocznik Orientalistyczny, T. 02, (1919/1924), wyd. 1925

5

Aleksander Igumnow, pierwszy irkucki mongolista – nauczyciel profesora Józefa Kowalewskiego

80%

Szmyt A., Kuzmin Y.

Przegląd Orientalistyczny

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2013

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issue 3-4(247-248)

152–156

EN

The paper is devoted to a prominent Russian Mongolist – Alexander Igumnov who did not graduate from any university but managed to make a brilliant career. He was an author of one of the first Mongolian-Russian dictionaries and also a well-known translator and teacher of Mongolian in Irkutsk. He collected ethnographical, as well as historical materials and the epics of Mongolian peoples. In 1813, A. Igumnov founded a private Mongolian school in Irkutsk and taught there himself. The famous Mongolists, J. Kovalevski and A. Popov, were his grateful pupils with whom he shared his materials for a Mongol-Russian dictionary. This was the basis on which in 1849 J. Kovalevski wrote his well-known "Mongolian-Russian-French Dictionary". Unfortunately, most of A. Igumnov’s works got lost in different archives in Russia. However lately some of his works have been rediscovered and research on them is worth continuing.

6

Institutional Transformation in the Agricultural Sector of the former Soviet Bloc

70%

Visser O., Schoenmaker L.

Eastern European Countryside

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2011

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vol. 17

21-53

EN

This article discusses popular explanations for the demise of farm enterprises in Mongolia, such as: reduced state funding, corrupt and self-interested rural elites, and the (supposed) drastic central privatisation policy. It argues that these factors are insufficient to explain the collectives' demise, as they are largely true also for Russia, where no widespread break-up of farm enterprises took place. Farm enterprises in Russia, despite financial difficulties, show remarkable resilience as large-scale units. A tendency which can be observed in general, as well as in most of the regions bordering Mongolia with a similar type of (semi) - pastoralist livestock farming, Therefore, this article takes a look at the level of the Mongolian farm enterprise, and considers the socio-economic specifics of these enterprises to discover the incentives for employees and managers to disband (or leave) these enterprises. In doing so it pays attention to formal structures and informal social structures related to property and production, within a tentative comparison with Russia.

7

Environmental Costs Management of the Project: The Experience of Russia and Mongolia

70%

Gengut I., Davaahuu N., Alnykina E., Potravnyy I.

Baltic Journal of Real Estate Economics and Construction Management

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2015

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vol. 3

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issue 1

140-150

EN

The paper is devoted to the assessment problems of the ecological costs management of the production in the project activity. The authors study the conditions of preparation and implementation of investment projects to eliminate accumulated environmental damage in the context of “green” economy. The technogenic deposits’ use approaches are considered for the purpose of the production costs optimization. The paper explains the necessity of building the fund liquidation (a fund for future generations) in the depletion of resource base of the enterprise. The proposed mechanism for the management of environmental costs in project activities can be used at the enterprises of Russia and Mongolia. For example, the Mongolian-Russian mining company “Erdenet” in Mongolia shows the direction to reduce costs and production costs through the implementation of measures for resource and energy efficiency, involving economic circulation of off-balance ores and tailings.

8

GCOD PRACTICE OF TIBETAN BUDDHISM TRANSMITTED BY THE MONGOLIAN MASTER DANZAN RAVJAA (1803–1856)

70%

Sztengiel S.

Przegląd Orientalistyczny

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2023

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issue 3-4 (287-288)

223-238

EN

The renowned 19th-century monk and yogi Danzan Ravjaa is one of the main figures in Mongolia’s cultural and religious history. In this article, the translation of the Tantric ritual Chöd (Tib. gcod) carried out according to the meditational liturgy (Tib. sgrub thabs) composed by Danzanravjaa shall be presented. The tradition is still alive and practised regularly by both ordained and lay members of the Buddhist community in Mongolia. Two versions of the ritual text, one from a monastery and the other from a lay practitioner were obtained in 2021–22 and compared for the present work. Finally, the translation of the text based on the version obtained from Ulaanbaatar’s Urgyen Shedrub Ling (Tib. U rgyan bshad sgrub gling) monastery is presented.

9

WRAŻLIWOŚĆ GOSPODARKI MONGOLII NA ZMIANY KLIMATYCZNE

70%

Erdenekhuu K.

Acta Universitatis Lodziensis. Folia Oeconomica

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2015

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vol. 2

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issue 313

EN

Nowadays climate change is one of the greatest global problems that affects in different extent particular countries and regions. Negative impact of global warming shows not only in form of ecosystem degradation, but also in affecting societies and economies. In this paper, based on available literature, a vulnerability of economy and society of Mongolia to climate change was presented. It is a starting point for assessment of adaptive capabilities of socio-economic system of Mongolia.

PL

Dziś zmiany klimatu są jednym z głównych problemów globalnych, w różnym stopniu dotyczącym poszczególnych krajów i regionów. Niekorzystne oddziaływanie globalnego ocieplenia przejawia się nie tylko w degradacji ekosystemów, ale dotyka także społeczeństw i gospodarek. W artykule na podstawie dostępnej literatury przedstawiona została wrażliwość gospodarki i społeczeństwa Mongolii na zmiany klimatu. Stanowi to punkt wyjścia do oceny zdolności adaptacyjnej systemu społeczno-gospodarczego Mongolii do tych zmian.

10

Historia mówiona i źródła etnograficzne jako „wiedza pewna”. Przypadek potransformacyjnej historii Torgutów w zachodniej Mongolii oraz historii wsi Broniów w centralnej Polsce

61%

Rakowski T.

Rocznik Antropologii Historii

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2015

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issue 8, Antropologia i historia

59–90

XX

In this article I focus on some methodological issues concerning knowledge production based on oral and informal sources while working in the field of the newest or immediate history. I show that still the oral sources are often treated as not fully valid while building historic knowledge and the reference to the written documents is conceived as much more stable and reliable. I refer to my field study among Torghuts from Western Mongolia in which I analyze local forms land-use and the practice of temporary possession and then I try to show that informal affairs and informal, oral data are much more important for understanding the latest history of a local town, Bulgan, and its spatial development. I also write about the case of Broniów village in central Poland, in which the informal practices of building houses, production of self-made bricks and so on, gives a very different sense of the history of Polish villages in recent decades. In this two case studies I try to find a kind of ‘ethnographic drive’ of historic knowledge achieved in the field and thus I argue that this kind of insight may be the crucial part of understanding and reconstructing the newest history in such places and its local conditions.

11

Creating Bottom-up Development : A Study of Self-Organization and the Building of Fortune-Prosperity by the Torghuts from the Bulgan Sum in Mongolia

61%

Rakowski T.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2016

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vol. 103

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issue 1

119-134

EN

Local communities in non- Western countries are often treated by international institutions as rather passive subjects, which need to be taught by experts and re-organized according to Western socioeconomic models (Hobart 1993). As a result of such an approach, many development agencies tend to overlook and omit the locals’ own forms of social activity and their ideas of self-organization. In this article I would like to focus on the bottomup process of change in contemporary Mongolia and the Mongolians’ own idiomatic ideas and practices of initiating and arranging development. I refer to research conducted in the Bulgan Sum (district), which is located on the southern slopes of the Altai. I have been conducting fieldwork among contemporary Torghuts since 2012. I mainly focus on the posttransitional economic activities in Bulgan, which involve collective management of goods (Empson 2014) and many new kinds of business related to cross-border trade. In the study I write about informal networks of businessmen and their way of fostering kinship relations in business. In this context I analyze the activity of the ‘Torgon Nutag Club’, established by a group of Torguud businessmen, who initiated and organized numerous social and cultural events and celebrations in their hometown. The majority of club members live in Ulaanbaatar, in the so-called ‘Torghut Town’, which can now be considered one of the main intellectual centres where the Torghuts are active. What is particularly important here is that in this way the Torghuts create not only spontaneous and original social organizations, but also the idioms of spiritually-benefi cial action, thus stimulating elements of a common fate, fortune-prosperity, life energy and potency.

12

Urianchajowie - pasterze "pępowiną związani z Ałtajem". Krajobraz jako źródło tożsamości mongolskich nomadów

61%

Szmigielska K.

Lud

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2015

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vol. 99

231-251

EN

Nomads are often perceived as people who do not have their own place in the world and who would nowhere feel at home because their home is in constant movement. However, starting from the analysis of the spatial practices within ‘the shepherd’s landscape’, in this article I point out that for Uriankhai people – nomads living in the Mongolian Altai – moving is such a kind of travelling that de facto is not travelling. Here, we are dealing with movement, which actually could be called ‘lack of movement’ because it is based on a constant circulation within one space that is called Altaj Delchij (the World of the Altai). From the statements given by Uriankhai people, Altaj Delchij could be analysed on two levels: as a mountain range (high, majestic mountains with snow-capped peaks) and as a powerful ‘force’ or a ‘spiritual entity’. What is crucial is the fact that the relationship between nomads and Altaj Delchij becomes a source of what I characterise as ‘Uriankhai identity’. It should be emphasised that Uriankhai people remain bound to Altai ‘by an umbilical cord’. This unusual relationship generates a unique sense of community and interdependence between people, place, and various entities and beings that inhabit ‘the Altai landscape’.

13

Tantryczne ciało rosyjskiego prezydenta – oświecony umysł czyngisydów. Polityka i nacjonalizm w buddyzmie buriat/mongolskim

61%

Szmyt Z.

|

2013

|

issue 43

EN

The tantric body of the Russian president – chingisids’ enlightened mind. Politics and nationalism in Buryat / Mongolian BuddhismThis paper is devoted to the role of Buddhism in the construction of ethnonational identity in Buryatia and Mongolia. On the case of the phenomenon of deification of Russian presidents by Buryat lamas I have analyzed: historically conditioned compounds of Buddhism and politics of the Mongolian groups, the role of Buddhism in ethnic mobilization in Buryatia and Mongolia after the fall of Communism and features of ethnonational model of Buddhism in two neighboring regions. In post-socialist period Buddhism was involved in ethnonational political projects. As a result, an attempt was taken to restore the monastic model of Buddhism, which had functioned in the pre-revolutionary period. Local peculiarities of Mongolian Buddhism were reinforced in order to produce the difference between the (national) Mongolian/Buryat and tibetan Buddhism. In Buryatia, Buddhism became a distinctive element used for ethnic differentiation of Buryats – in opposition to the Orthodox Russians. In Mongolia, traditionalist position of Buddhism was opposed in some way to Christianity, the various factions of which are distributed together with “agendas of modernity” from Western countries. In tantric union with the president Buryat lamas produce harmony between two national identities: Russian – civic and Buryat – ethnonational. Deification of the state power and giving it the attributes of loving femininity is a practice obliging the authority to generosity, which is attributed to the White tara. It is a strategy of the weak, who agree to a game of domination, but they try to define its rules themselves. Looking more broadly it can be said that the Buryats as a national community appeared just as a result of this fusion with the Russian power. Because of this they were separated from the pre-national family of Mongolian peoples. Mongols, for similar purposes use Chingis khan identified with the Buddhist form of Vajrapani. As a result, nationalist narrative is set to famous past, but uses the ‘eternal’ values, achieves harmony of all its elements.

14

Tantryczne ciało rosyjskiego prezydenta – oświecony umysł Czyngisydów. Polityka i nacjonalizm w buddyzmie buriat/mongolskim

61%

Szmyt Z.

|

2013

|

issue 43

87-105

EN

This paper is devoted to the role of Buddhism in the construction of ethnonational identity in Buryatia and Mongolia. On the case of the phenomenon of deification of Russian presidents by Buryat lamas I have analyzed: historically conditioned compounds of Buddhism and politics of the Mongolian groups, the role of Buddhism in ethnic mobilization in Buryatia and Mongolia after the fall of Communism and features of ethnonational model of Buddhism in two neighboring regions. In post-socialist period Buddhism was involved in ethnonational political projects. As a result, an attempt was taken to restore the monastic model of Buddhism, which had functioned in the pre-revolutionary period. Local peculiarities of Mongolian Buddhism were reinforced in order to produce the difference between the (national) Mongolian/Buryat and Tibetan Buddhism. In Buryatia, Buddhism became a distinctive element used for ethnic differentiation of Buryats – in opposition to the Orthodox Russians. In Mongolia, traditionalist position of Buddhism was opposed in some way to Christianity, the various factions of which are distributed together with “agendas of modernity” from Western countries. In tantric union with the president Buryat lamas produce harmony between two national identities: Russian – civic and Buryat – ethnonational. Deification of the state power and giving it the attributes of loving femininity is a practice obliging the authority to generosity, which is attributed to the White Tara. It is a strategy of the weak, who agree to a game of domination, but they try to define its rules themselves. Looking more broadly it can be said that the Buryats as a national community appeared just as a result of this fusion with the Russian power. because of this they were separated from the pre-national family of Mongolian peoples. Mongols, for similar purposes use Chingis Khan identified with the Buddhist form of Vajrapani. As a result, nationalist narrative is set to famous past, but uses the ‘eternal’ values, achieves harmony of all its elements.

15

„Sztuka nieformalnego”. Antropologiczne pojęcie wędrujące

57%

Rakowski T.

Stan Rzeczy

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2016

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issue 1(10)

190-219

PL

W pracy tej chcę pokazać, w jaki sposób antropologiczne rozumienie sfery nieformalności, obszaru spontanicznych i skomplikowanych mechanizmów współdziałania społecznego, może zmieniać się i rozwijać pod wpływem kontekstu badawczego. Zajmuje mnie szczególnie to, co jako działanie nieformalne i balansujące na granicy prawa było rozpoznawane przez badaczy i publicystów jako balast na drodze do właściwego rozwoju społecznego. Dlatego wprowadzam tutaj pojęcie „sztuki nieformalnego”, w którym rozpoznawane mogą być także pozytywne kulturowe uwarunkowania nieformalnej współpracy i w ten sposób też samoorganizacji społecznej. Następnie analizuję, jak zmienia się użycie tego pojęcia w sytuacji, w której badania odnoszą się do rzeczywistości potransformacyjnej Polski, Europy Środkowo-Wschodniej, obszarów byłego Związku Sowieckiego oraz przede wszystkim – do współczesnej Mongolii. To przejście od polskich doświadczeń do złożonych kontekstów mongolskich jest pewną drogą poznawczą, w której na różnych poziomach napotykam konieczność tworzenia nowych, zmieniających się pojęć zdolnych uchwycić i zidentyfikować sferę tego, co nieformalne.

EN

In this article, I show how an anthropological understanding of informality and also spontaneous forms of social collaboration or self-organisation may change and develop when related to the concrete site and particular context of research. I am concerned with how the informal sector is recognised by researchers and as a kind of failure or as something defective which holds back modernisation and development programmes. I introduce the notion of “the art of the informal”, which encompasses and underlines some positive aspects of informal collaboration and a certain independent self-organisation. I analyse “the art of the informal” in the contexts of post-socialist Poland, Central-Eastern Europe, the former Soviet bloc, and especially contemporary Mongolia. I try to show that the informal ties existing in local traditions may signify grassroots forms of collaboration and an impulse for self-organisation. At the same time, I show how shifting from the context of postsocialist Europe to the context of contemporary Mongolia requires creating constantly new notions in order to name the informal processes vis-à-vis local cosmologies and imaginaries.

16

Rivers of Clay, Silver and Safron Cloth: Apropos “A Brief History of Trashi Thösam Ling” (Bkra Shis Thos Bsam Gling Gi ’Byung Khungs), a Late Record of Yeke-Yin Küriye’s Twenty-sixth Buddhist Monastic Residence

51%

King M. W.

Rocznik Orientalistyczny

|

2017

|

issue 2

17

Some Remarks on Ovoo Worship among the Dariganga Mongols

51%

Bilegsaikhan T.

Rocznik Orientalistyczny

|

2017

|

issue 2

18

A Rare Tibetan Version of the Aṣṭasāhasrikā Prajñāpāramitāin Mongolia

51%

Yampolskaya N.

Rocznik Orientalistyczny

|

2019

|

issue 2

19

Testament polityczny Dalajlamy XIII i jego znaczenie

51%

Kozik A.

Przegląd Orientalistyczny

|

2015

|

issue 1-2

75-88

EN

This article makes an attempt to assess the importance of the Political Testament of the 13th Dalai Lama of Tibet that was written just before his death in 1933. The article contains a Polish translation of the document which describes Tibetan history during the 13th Dalai Lama’s life. It also discusses the significance of the document that apart from Dalai Lama’s life contains prophetic instructions for the Tibetan nation and speaks of the dangers that may happen in the future if people do not follow these instructions. The document is considered as prophetic in view of the fact that the predictions mentioned in it, unfortunately for Tibet and Tibetan nation, came true.

20

Ogniwa rozwoju kontaktów polsko-mongolskich

51%

Chodubski A.

Nowa Polityka Wschodnia

|

2014

|

vol. 2(7)

210-226

EN

The article points out that: 1) The Polish-Mongolian and Mongolian-Polish contacts devloped rapidly after the World War II as a consequence of the international cooperation of the socialist states. 2) Science and education were particularly important factors. 3) Poles significantly contributed to the cultural and civilization transformation of Mongolia, including the spheres of construction, industry, and agriculture. 4) Memories of the Polish-Tatar contacts still remain in the collective consciousness of Poles; the negative image of a community which destroys the cultural achievements of conquered peoples has formed. 5) The contemporary knowledge about Mongolia and Polish-Mongolian relations is largely shrouded with a mist of myths and stereotypes.

RU

В статье указываются: 1) С большой силой контакты польско-монгольские и монгольско-польские развивались после Второй мировой войны, в рамках международного сотрудничества социалистических стран. 2) Особо важными звеньями развития являлись наука и просвещение. 3) Поляки возлагали значительный вклад в работу по культурно-цивилизационного реконструкции Монголии, в том числе в сфере строительства, промышленности, сельского хозяйства. 4) В сознании поляков сохраняется память о прошлых татаро-польских отношениях; составился негативный образ сообщества, уничтожающего культурные достижения завоеванных сообществ. 5) Современные знания о Монголии и польско-монгольских отношениях завернуты в мифы и стереотипы.

Refine search results

O chronologii mongolskiej

Mongolskie oblicza postpamięci

The Mongolian Newspaper Neyslel Küriyen-ü Sonin Bičig in the Polish Collections and the Date of Its First Publication

O chronologii mongolskiej

Aleksander Igumnow, pierwszy irkucki mongolista – nauczyciel profesora Józefa Kowalewskiego

Institutional Transformation in the Agricultural Sector of the former Soviet Bloc

Environmental Costs Management of the Project: The Experience of Russia and Mongolia

GCOD PRACTICE OF TIBETAN BUDDHISM TRANSMITTED BY THE MONGOLIAN MASTER DANZAN RAVJAA (1803–1856)

WRAŻLIWOŚĆ GOSPODARKI MONGOLII NA ZMIANY KLIMATYCZNE

Historia mówiona i źródła etnograficzne jako „wiedza pewna”. Przypadek potransformacyjnej historii Torgutów w zachodniej Mongolii oraz historii wsi Broniów w centralnej Polsce

Creating Bottom-up Development : A Study of Self-Organization and the Building of Fortune-Prosperity by the Torghuts from the Bulgan Sum in Mongolia

Urianchajowie - pasterze "pępowiną związani z Ałtajem". Krajobraz jako źródło tożsamości mongolskich nomadów

Tantryczne ciało rosyjskiego prezydenta – oświecony umysł czyngisydów. Polityka i nacjonalizm w buddyzmie buriat/mongolskim

Tantryczne ciało rosyjskiego prezydenta – oświecony umysł Czyngisydów. Polityka i nacjonalizm w buddyzmie buriat/mongolskim

„Sztuka nieformalnego”. Antropologiczne pojęcie wędrujące

Rivers of Clay, Silver and Safron Cloth: Apropos “A Brief History of Trashi Thösam Ling” (Bkra Shis Thos Bsam Gling Gi ’Byung Khungs), a Late Record of Yeke-Yin Küriye’s Twenty-sixth Buddhist Monastic Residence

Some Remarks on Ovoo Worship among the Dariganga Mongols

A Rare Tibetan Version of the Aṣṭasāhasrikā Prajñāpāramitāin Mongolia

Testament polityczny Dalajlamy XIII i jego znaczenie

Ogniwa rozwoju kontaktów polsko-mongolskich