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Language, Literacy, and Social Change in Mongolia is the first full-length treatment of literacy in Mongolian. Challenging readers’ assumptions about Central Asia and Mongolia, this book focuses on Mongolians’ experiences with reading and writing throughout the past 100 years. Literacy, as a powerful historical and social variable, shows readers how reading and writing have shaped the lives of Mongolians and, at the same time, how reading and writing have been transformed by historical, political, economic, and other social forces.Mongolian literacy serves as an especially rich area of inquiry because of the dramatic political, economic, and social changes that occurred in the twentieth and twenty-first centuries. For the seventy years during which Mongolia was a part of the communist Soviet world, literacy played an important role in how Mongolians identified themselves, conceived of the past, and created a new social order. Literacy was also a part of the story of authoritarianism and state violence. It was used to express the authority of the communist Mongolian People’s Revolutionary Party, control the pastoral population, and suppress non-socialist beliefs and practices. Mongolians’ reading and writing opportunities and resources were tightly controlled, and the language policy of replacing the traditional Mongolian script with the Cyrillic alphabet immediately followed the violent repression of Buddhist leaders, government officials, and intellectuals.Beginning with the 1990 Democratic Revolution, Mongolians have been thrust into free-market capitalism, privatization, globalization, and neoliberalism. In post-socialist Mongolia, literacy no longer serves as the center for Mongolian identity. Government subsidies to pastoral literacy resources have been slashed, and administrators now find themselves competing with other “developing countries” for educational funding. Due to the pressures caused by globalization, Mongolians have begun to talk about literacy and language in terms of crisis and anxiety. As global flows of English compete with new symbols from the distant past, Mongolians worry about the perceived lowering standards of Mongolian linguistic usage amid rapid economic changes. These worries also reveal themselves in official language policies and manifest themselves in the multiple languages and scripts that appear in the capital of Ulaanbaatar and other urban areas.

Nomadic Pastoralism among the Mongol Herders: Multispecies and Spatial Ethnography in Mongolia and Transbaikalia is based on anthropological research carried out by the author between 2008 and 2016 and addresses the spatial features of nomadic pastoralism among the Mongol herders of Mongolia and Southern Siberia from a cross-comparative perspective. In addition to classical methods of survey, Charlotte Marchina innovatively used GPS recordings to analyze the ways in which pastoralists envision and concretely occupy the landscape, which they share with their animals and invisible entities. The data, represented in abundant and original cartography, provides a better understanding of the mutual adaptations of both herders and animals in the common use of unfenced pastures, not only between different herders but between different species. The author also highlights the herders' adaptive strategies at a time of rapid sociopolitical and environmental changes in this area of the world.

Mongolia over the last decade has seen a substantial and ongoing gold rush. The widespread mining of gold looks at first glance to be a blessing for a desperately poor and largely pastoralist country where people's lives were disrupted by the end of the USSR and tens of millions of livestock were killed in devastating droughts in the early 2000s. Volatility and uncertainty as well as political and economic turmoil led many people to join the hopeful search for gold. This activity, born out of uncertain times, poses an intense moral problem; in the \"land of dust,\" disturbing the ground and extracting the precious metal is widely believed to have calamitous consequences. With gold retaining strong ties to the landscape and its many spirit beings, the fortune of the precious metal is inseparable from the fears that surround mining. Tracing the continuities and discontinuities between human and nonhuman worlds, Mette M. High follows the paths of gold as it is excavated and converted into \"polluted money,\" entering local shops and Buddhist monasteries, joining the illegal gold trade, and returning as \"renewed\" money for the \"big bosses\" of the gold mines. High has done several years of fieldwork in Mongolia, spending time with the \"ninjas,\" as the miners are known locally, as well as the people who disapprove of their illegal activities and warn of the retribution that the land and its inhabitants may suffer as a result. This book is about radical change, or as many Mongolians put it, when life becomes \"strange\" and \"chaotic.\" High has gained a deep understanding of the processes by which Mongolians square a morally questionable activity with the lure of profit. How do they involve themselves with tainted sources of money, and can it ever be cleansed and made usable? Addressing how our lives and those of others are intimately intertwined,Fear and Fortuneoffers an expansive and capacious approach to understanding the high stakes involved in human economic life.

A Monastery in Time is the first book to describe the life of a Mongolian Buddhist monastery—the Mergen Monastery in Inner Mongolia—from inside its walls. From the Qing occupation of the eighteenth and nineteenth centuries through the Cultural Revolution, Caroline Humphrey and Hürelbaatar Ujeed tell a story of religious formation, suppression, and survival over a history that spans three centuries. Often overlooked in Buddhist studies, Mongolian Buddhism is an impressively self-sustaining tradition whose founding lama, the Third Mergen Gegen, transformed Tibetan Buddhism into an authentic counterpart using the Mongolian language. Drawing on fifteen years of fieldwork, Humphrey and Ujeed show how lamas have struggled to keep Mergen Gegen's vision alive through tremendous political upheaval, and how such upheaval has inextricably fastened politics to religion for many of today's practicing monks. Exploring the various ways Mongolian Buddhists have attempted to link the past, present, and future, Humphrey and Ujeed offer a compelling study of the interplay between the individual and the state, tradition and history.

Although many studies have associated the demise of complex societies with deteriorating climate, few have investigated the connection between an ameliorating environment, surplus resources, energy, and the rise of empires. The 13th-century Mongol Empire was the largest contiguous land empire in world history. Although drought has been proposed as one factor that spurred these conquests, no high-resolution moisture data are available during the rapid development of the Mongol Empire. Here we present a 1,112-y tree-ring reconstruction of warm-season water balance derived from Siberian pine (Pinus sibirica) trees in central Mongolia. Our reconstruction accounts for 56% of the variability in the regional water balance and is significantly correlated with steppe productivity across central Mongolia. In combination with a gridded temperature reconstruction, our results indicate that the regional climate during the conquests of Chinggis Khan's (Genghis Khan's) 13th-century Mongol Empire was warm and persistently wet. This period, characterized by 15 consecutive years of above-average moisture in central Mongolia and coinciding with the rise of Chinggis Khan, is unprecedented over the last 1,112 y. We propose that these climate conditions promoted high grassland productivity and favored the formation of Mongol political and military power. Tree-ring and meteorological data also suggest that the early 21st-century drought in central Mongolia was the hottest drought in the last 1,112 y, consistent with projections of warming over Inner Asia. Future warming may overwhelm increases in precipitation leading to similar heat droughts, with potentially severe consequences for modern Mongolia.

Background Over the past few decades, economic, political, and social changes have directly and indirectly affected the health of the Mongolian population. To date, no comprehensive analysis has been conducted on the burden of diseases in this country. Thus, we aimed to describe the leading causes of death and disabling conditions and their trends between 1990 and 2019 in the Mongolian population. Methods We used the data from the Global Burden of Disease (GBD) 2019 study. In the current study, we examined life expectancy at birth, healthy life expectancy, the 20 leading causes of death, years of life lost (YLLs), years lived with disability (YLDs), disability-adjusted-life-years (DALYs), and the contribution of major risk factors to DALYs in Mongolia. Findings The life expectancy at birth in Mongolia has gradually increased since 1995 and reached 63.8 years for men and 72.7 for women in 2019. The highest increase in the age-standardised death rate between 1990 and 2019 occurred in alcohol use disorders (628.6%; 95% UI 10.0–1109.6) among men, and in liver cancer (129.1%; UI 65.3–222.4) among women. Ischaemic heart disease and stroke showed the highest rates of death, YLLs, and DALYs among both men and women. In 2019, the highest age-standardised rates of DALYs were attributable to high systolic blood pressure and dietary risks. Interpretation Although Mongolia saw substantial improvements across many communicable diseases, maternal and neonatal disorders, and under-5 mortality between 1990 and 2019, non-communicable diseases remained leading causes of mortality. The mortality from the most preventable causes such as injury, alcohol use, and dietary risks remain substantially high, suggesting that individual and social efforts are needed to tackle these diseases. Our analyses will support the development of policy priorities and action plans in multiple sectors to improve the overall health of the Mongolian population. Funding Bill & Melinda Gates Foundation.

For thousands of years the Eurasian steppes have been a centre of human migrations and cultural change. Here we sequence the genomes of 137 ancient humans (about 1× average coverage), covering a period of 4,000 years, to understand the population history of the Eurasian steppes after the Bronze Age migrations. We find that the genetics of the Scythian groups that dominated the Eurasian steppes throughout the Iron Age were highly structured, with diverse origins comprising Late Bronze Age herders, European farmers and southern Siberian hunter-gatherers. Later, Scythians admixed with the eastern steppe nomads who formed the Xiongnu confederations, and moved westward in about the second or third century bc , forming the Hun traditions in the fourth–fifth century ad , and carrying with them plague that was basal to the Justinian plague. These nomads were further admixed with East Asian groups during several short-term khanates in the Medieval period. These historical events transformed the Eurasian steppes from being inhabited by Indo-European speakers of largely West Eurasian ancestry to the mostly Turkic-speaking groups of the present day, who are primarily of East Asian ancestry. Sequences of 137 ancient and 502 modern human genomes illuminate the population history of the Eurasian steppes after the Bronze Age and document the replacement of Indo-European speakers of West Eurasian ancestry by Turkic-speaking groups of East Asian ancestry.

Mongolian nomadic herders traditionally pass on ecological knowledge intergenerationally, mainly within families. However, little is known about how current societal transformation processes may impact the application and transfer of traditional ecological knowledge (TEK) amongst herders. Combining quantitative household survey data with qualitative interviews, we show that TEK is still widely applied amongst herders. Our data show that households living under conditions of greater societal transformation apply TEK more often in order to adapt to the situation than households under lower transformation pressure. High transformation pressure goes along with high human population and livestock density and thus competition for good pastureland. In addition, our results show that intragenerational knowledge transfer between families is gaining more importance nowadays. For Mongolia, we recommend facilitating access to and strengthening the exchange of TEK to prepare herders for the future due to the high level of uncertainty accompanying societal transformations.

The forms of contemporary society and politics are often understood to be diametrically opposed to any expression of the supernatural; what happens when those forms are themselves regarded as manifestations of spirits and other occult phenomena? InNot Quite Shamans, Morten Axel Pedersen explores how the Darhad people of Northern Mongolia's remote Shishged Valley have understood and responded to the disruptive transition to postsocialism by engaging with shamanic beliefs and practices associated with the past. For much of the twentieth century, Mongolia's communist rulers attempted to eradicate shamanism and the shamans who once served as spiritual guides and community leaders. With the transition from a collectivized economy and a one-party state to a global capitalist market and liberal democracy in the 1990s, the people of the Shishged were plunged into a new and harsh world that seemed beyond their control. \"Not-quite-shamans\"-young, unemployed men whose undirected energies erupted in unpredictable, frightening bouts of violence and drunkenness that seemed occult in their excess- became a serious threat to the fabric of community life. Drawing on long-term fieldwork in Northern Mongolia, Pedersen details how, for many Darhads, the postsocialist state itself has become shamanic in nature. In the ideal version of traditional Darhad shamanism, shamans can control when and for what purpose their souls travel, whether to other bodies, landscapes, or worlds. Conversely, caught between uncontrollable spiritual powers and an excessive display of physical force, the \"not-quite-shamans\" embody the chaotic forms-the free market, neoliberal reform, and government corruption-that have created such upheaval in peoples' lives. As an experimental ethnography of recent political and economic transformations in Mongolia through the defamiliarizing prism of shamans and their lack,Not Quite Shamansis an attempt to write about as well as theorize postsocialism, and shamanism, in a new way.