Band 3, Heft 1

Nowadays, Mongolia cooperates with the Republic of Korea in all spheres of social life. Due to the intensive cooperation between the two sides, the influence of Korean culture in Mongolia is relatively large. This is due to the important role played by the “Cultural Wave” in Mongolia, i.e. television series, K-pop music, and Korean language education. A positive understanding of Korea, formed through language and cultural relations, is of great importance for deepening mutual understanding between citizens and developing friendly relations between the two countries. However, research on things related to Mongolian cultural heritage in Korea is rare. In the future, things related to Mongolian cultural heritage in Korea should be studied more. It can affect the process of relations between the two countries and determine the future direction. Therefore, we considered the relationship between language, culture and history of Mongolians and Koreans.

The author compares the data of written and pictorial sources related to the most intimate aspect of the life and work of the great Buddhist master Jebzun Damba Khutukhta Undur Gegen Zanabazar. This is the text of his secret namtar, which in Mongolian is usually called “Prayer for the Links of Rebirth” (Mong.: töröl üye-yin jarbiral). The example of this xylograph is kept in the National Library of Mongolia. The basic source for its creation, obviously, was “Jataka mala sugitikatha”, the Tibetan text on the successive line of Tarantha (1575–1634). And the rarest example of Buddhist Mongolian painting of the 17th century is thangka by Zanabazar “The Perfection of Trikaya”, which was kindly provided to the author by the owner of a private collection, B. Amarsana. The thangka is describing for the first time. A detailed analysis of the characters on the painting with the ritual tradition of the Vajrayana reveals the mysterious details of the spiritual practice of Undur Gegen and sets before us new horizons and questions for an in-depth study of Mongolian Buddhism. A comparative study of visual and verbal sources allows us to speak about the Practice of Long Life by the method of the White Chakrasamvara in the tradition of yogini Niguma by Undur Gegen Zanabazar along with the practice of long life by the method of Buddha Amitayus.

This article discusses queens and princesses such as “Princess Yi Cheng”, “Princess Chanle”, “Queen of the Xiang Khatun”, “Princess Yixin”, “Princess Huainan”, “Princess Qianjin”, “Princess Anyi” of Western Wei, Northern Zhou, and Sui who married the Turkish Khaganate. During the rule of the First Turkish Khaganate (552–630), the countries of the Middle Khaganate The princesses in the story are related to Western Wei, Northern Zhou, Sui and Tang. Also, most of these princesses were the daughters of the Xianbei clan. Therefore, it was not possible to name it after a country or a Chinese princess, so the people of the area were given the title because they are Middle Countries or Southern countries. gave their daughters to the Turkish kings and nobles and wanted to continue their domination by getting support from the Turkish state even so, their rule couldn’t last for a long time, and their state was not stable, eventually, a new state was established in a short period. Furthermore, the historical and political context of the two countries before and after the arrival of the princesses in the Turkish Khaganate will be briefly described. I wrote extensively about two princesses, Qianjing of Northern Zhou and Yi Cheng of Sui, whose dynasty was destroyed and whose descendants were killed just after they arrived in the Turkish Khaganate. They actively participated in politics to take revenge on the newly established state and to rebuild their old ancestral state. My argument is to clarify how it negatively affected the unity and foreign policy of the Turkish Khaganate.

The study is conducted as a comparative study of military tactics of the powers representing different regions and time periods throughout human history. Despite the differences in circumstance and time, common success factors are identified in the military tactics of the two great powers. Based on these success factors, it is possible to compare the military tactics of these armies using the following common criteria: basic tactical unit system, strategic flexibility, tactical mobility, and strategic planning. The Mongol Empire and Goguryeo Kingdom had long been the dominant military powers in their regions. Also, during the Goryeo Dynasty, which succeeded Goguryeo, the Mongolian army invaded Goryeo and used there creative military tactics. Especially, the Mongol army was one of the greatest in human history, and through its power and military skill, led to the magnificent growth of the Mongol Empire. Thus, this study identifies the success factors of the Mongol military tactics through comparison with Goguryeo military tactics.

Our ancestors once said, “A person who does not know his history is like a monkey lost in the forest.” In the framework of this work, it was intended to study the historical development of the Silk Road and the characteristics of trade during the Mongol Empire in comparison with the principles of modern trade. According to the findings, ancient nations traded with each other to satisfy their unlimited needs with limited resources and laid the foundations of the Silk Road. On the other hand, the country that dominated the road became the most powerful country at that time, fighting with each other through geopolitical policies to maintain its influence in the area along this road. It can be said that the idea of logistics supply chain and the concept of free trade was created during the time of the powerful Mongolian empire, one of the strongest empire in the history of Mongolia as well as the world.

We aim to study the tuvan shamansm and to reveal its specific features of shamanism of the Tuvan ethnic group in Mongolia and collected materials for our study during field work by interviewing, taking pictures, video and audio records. As an expected result of our study, we come to gain essential knowledge and records on ethnolinguistic, cultural issues, customs, and current status of religion /shamanism/ for the ethnic minority. The tuvans still retain such important components of ethnicity as their native language, their ancient religion-shamanism, and some features of their traditional culture, which identify them as Tuvans. Today the Tuvan shamanism has been studied less than those of the other ethnic groups in Mongolia. Many researchers have studied the Tuvan shamanism as it has been keeping its nature and shamanic rituals for the centuries as if their ancestors did. By studying the tuvan shamansm, researchers and other people gain a deeper understanding the culture and language of the ethnic minority – tuvans living in different parts of Mongolia and speak the Tuvan language as their native tongue.

This article relies on historical geography method to explain why the ancient Buddhist settlements in Mongolia moved while bringing their belongings, how Buddhism and the surrounding events affected the settlement, and what happened to the settlement after the migration ended. The establishment of religious communities, their customs, traditions and teachings have significantly influenced on the shift from a nomadic to an urbanized ‘mindset’ and a way of living. Subsequently, this laid the basis of Ulaanbaatar’s social economic, and cultural relations. As a result of studies, we came to conclusion that Ulaanbaatar’s chronology need to be calculated starting in 1778 thanks to the advantages brought about by the religious settlements extended stay in one location.

After the new Manchuria state established in 1916 annexed China, Khalkh carried out a policy of conquering Mongolia from 1644 to 1691, conquering Upper Mongolia in 1691 and Western Mongolia in 1755. During the time when the Manchus kept the Mongols under their oppression from the XYII-early XX century, they collected more than 20 types of services and tributes from the Mongols, in addition to imposing the Nine White Service, they collected the necessary expenses for the Manchurian administration and temples, and sent Mongolian citizens to horse stations, expenses, and communication offices. The office was closed. During the period under Manchurian oppression, the economy and livelihood of the Mongols became unbearable, so they were able to gain independence in 1911 through a rebellion and struggle.