Search Results (10)

Amid accelerating global urbanization, the Qinghai–Tibet Plateau, as a repository of multi-ethnic architectural heritage, plays a crucial role in preserving plateau cultural diversity and sustaining harmonious human–environment relationships. A critical research gap persists, however, in the systematic, comparable, and quantitative assessment of urban architectural character across plateau towns, particularly in high-altitude, ecologically sensitive, and multi-ethnic regions such as Haixi Mongol and Tibetan Autonomous Prefecture. This study takes the Haixi Mongol and Tibetan Autonomous Prefecture as a case to address the specific paradox between the homogenization of urban architectural styles and the erosion of cultural authenticity in plateau towns. We develop and apply an innovative three-dimensional evaluation model—encompassing natural substrate, built environment, and cultural context—to 22 towns. For the first time in research on this region, a chained methodological approach integrating descriptive statistics, principal component analysis (PCA), and cluster analysis is employed to systematically examine the spatial differentiation of architectural character. The analysis reveals three key findings. First, it delineates a regional composite landscape characterized by mountain-basin enclosures, seasonal arid rivers and lakes, small-scale towns with expansive layouts, and multi-ethnic cultural fusion. Second, it identifies a clear ternary differentiation in urban style dominance: nine towns are nature-dominated, nine are human-made (built environment) dominated, and only four are culture-dominated, quantitatively highlighting a significant weakness in the cultural dimension. Third, cluster analysis objectively classifies the towns into eight distinct character groups—for instance, Category I towns exhibit strong architectural regionalism and traditional continuity, whereas Category V towns integrate modern relics with adjacent mountain-water features. Methodologically, this study contributes by providing a replicable, chained quantitative framework that addresses a critical gap in comparative urban studies of high-altitude, underdeveloped regions. Empirically, it reveals the specific “nature > human-made > culture” dominance pattern in Haixi and offers a scientific foundation for formulating differentiated conservation and development strategies tailored to distinct town types in the ecologically fragile areas of western China. Full article

The present article reinterprets the history of polyglot lexicography and encyclopedic language projects in late imperial China from the Yuan and the Ming through the Qing periods by tracing a three-stage transformation. The Yuan period inaugurated a foundational regime of phonetic transcription anchored in the ’Phags-pa script (Ch. Basiba zi 八思巴字) while already experimenting with semantic pairing in the early Sino–Mongol glossary conventionally known as Zhiyuan yiyu (至元譯語). The Ming consolidated that legacy into a state curriculum centered on the Huayi yiyu (華夷譯語) corpus, together with frontier manuals such as Beilu yiyu (北虜譯語), which systematized domain-based vocabulary and coupled it with documentary templates for tribute, diplomacy, and administration. The Qing, finally, reconceived multilingual lexicography as a project of imperial integration, recentering Manchu as the pivot language in the Qing wen jian (清文鑒) series and culminating in the five-language Wuti Qing wen jian (五體清文鑒). Specialized compendia such as Xiyu tongwen zhi (西域同文志) normalized toponyms across scripts in newly incorporated territories. Complementing official compilations, market-facing handbooks—including Menggu zazi (蒙古雜字)—and the dialogic textbooks Nogeoldae (Ch. Lao qida 老乞大) and Bak Tongsa (Ch. Piao tongshi 朴通事) produced within Joseon’s translator-training institutions reveal a multi-sited ecosystem in which court, frontier, marketplace, and foreign language schools co-produced the infrastructure of interlingual governance. By following the shift from “how to read” (phonetic) to “what it means” (semantic) and ultimately to “what it governs” (administrative integration), this article argues that polyglot lexicons were not merely repositories of words but instruments that made a multilingual empire legible, speakable, and governable. Full article

Inheriting a tradition of religious tolerance from the Inner Asian Steppe, the Mongol Yuan Empire elevated Buddhism to a pivotal role in unifying its multiethnic and culturally diverse domain, with Tengriist ideology serving as the political foundation for these Buddhist veneration policies. The ruling class of the Yuan dynasty practiced a complex interaction between religion and political unity through the institutionalization of the cult of writing, printing, and reading the Buddhist Canon. Specifically, the Yuan dynasty established specialized government offices to mobilize elites from Mongolian, Han Chinese, Goryeo, and other ethnic groups for the construction of a multilingual Buddhist Canon. They copied the scriptures with gold and silver ink in Chinese, Tibetan, Uyghur, and other languages. Participants in scripture copying were rewarded or granted official positions. In this way, they achieved the goal of enlisting local elites, the cohesion of the community’s beliefs, and enhanced the unity of the local elites. By subsidizing the writing and reading of Buddhist classics, the Yuan rulers succeeded in constructing a space of identity at the level of material culture and facilitated cultural interaction and political integration among various social groups such as the Mongols, ethnic groups, and Han Chinese. Through state-sponsored scripture carving and recitation activities, the Yuan rulers cultivated a shared identity in the material culture sphere, facilitating cultural exchange and political integration across the Mongolians, the Han Chinese, and other ethnic communities. However, the effectiveness of state unification was significantly constrained by the Mongolian rulers’ policy of ethnic segregation, central–local conflict, and the high concentration of social wealth in the Buddhist communities. Full article

This article re-examines the history of the Mongol Empire’s rule over Tibet, analyzing the complex institutional and religious relationships between the Mongol Empire and Tibet from an innovative perspective. We find that, unlike its military conquests in other parts of the world, the Mongol Empire actually formed a kind of federation with Tibet based on Buddhism. The Mongol Empire embraced Tibetan Buddhism as its state religion and venerated the head of the Sakya school as a spiritual guide. Concurrently, the establishment of the Bureau of Buddhist and Tibetan Affairs in the Mongol capital served as a nominal governing body over Tibet, while in reality, it ensured a significant degree of autonomy for the region. Furthermore, the leaders of the Mongol Empire felt endowed with the legitimacy to conquer the world after being blessed by Tibetan Buddhism as Mahakala, the dark incarnation of Avalokiteshvara. In addition, the article also provides a detailed account of the prosperity of Buddhism within the Mongol Empire, in terms of its economic, artistic, and philosophical aspects. The discovery of this evidence is of great significance, since it not only supports reinterpretation of the historical evolution of the Mongol Empire and Tibet, but also allows us to observe the status of Tibetan Buddhism in the Mongol Empire from a new perspective, and to explore the unexpected institutional innovations of the federation reflected in the Mongol-Tibetan relationship. Full article

The name of Chinggis Khan and the women who contributed to the rise of his empire have long been associated with barbarism in the West. However, the rediscovery of the Secret History of the Mongols, a medieval Mongolian epic chronicle, in 1866, and its numerous translations circulating since the mid-20th century has led Western scholars to a total revaluation of these figures. This paper analyses the representation of Chinggis Khan and his queens in the literary and cinematic adaptations of the Secret History of the Mongols produced in Europe and the United States, specifically in English, French, and Italian. It critically engages with E. W. Said’s works, and with postcolonial and gender studies. The article argues that the portrayal of the Mongols has become increasingly positive in 20th and 21st century remakes of the epic chronicle, highlighting how the West reconsiders its relationship with cultural and gender otherness in an era marked by decolonisation and feminist claims. Full article

For many women living in parts of present-day north China and Mongolia during the 10th to 14th centuries, equestrian activities were a part of daily life. Women of all social levels were expected to know how to ride from an early age. However, documentary evidence for women’s participation in equestrian activities during this period is sparse. This paper brings together materials that highlight the important role horse riding played in the lives of northern women during the 10th to 14th centuries from the funerary context. This study connects funerary objects with women’s participation in polo, hunting, warfare, and the Mongol postal system, among other activities. The synthesis of material evidence from tombs with period texts will illuminate the important role of equestrian activities in women’s lives and afterlives during this period. Full article

Climate change and cultural exchange both influenced cultural development along the continental Silk Road during the late Holocene, but climate change and its influence on nomadic civilizations during that time has yet to be systematically assessed. In this study, we analyzed records of climate change along the Silk Road covering key periods in the late Holocene, based on multiproxies from various archives including lake sediments, shorelines/beach ridges, peatlands, ice cores, tree rings, aeolian sediments, moraines, and historical documents. Combined with archaeological data, we assessed the influence of climate on development and expansion of representative pastoral nomadism. Our results show that the most notable climate changes in Central Asia were characterized by decreasing temperature, expanding glaciers, increasing precipitation, and increasing humidity during transitions from the Sub-Boreal to Sub-Atlantic Period (ca. 9–8th century BC) and from the Medieval Warm Period to the Little Ice Age (ca. 13–14th century AD). The two periods coincided with Scythian Cultural expansion across the steppe landscape of Central Asia and rise of the Mongol Empire, respectively. These temporal coincidences are interpreted as causally related, where temperature fall and glacial advance may have forced the pastoral nomadism to southward migration. Coeval wetness and southward migration of steppe landscape in Central Asia were beneficial for these cultural expansions, which spanned the Eurasian arid and semi-arid zone westward. Therefore, during the historical period when productivity was underdeveloped, although expansions of pastoral nomadism were closely related to internal social structures, climate change was possibly the most critical controlling factor for sustainability development and collapse. Full article

This article compares three literary-historical texts—two from the Jewish world and one from Mongolia—that record prophecies given to military commanders asserting that they will become the rulers of great empires and civilizations. In his The Jewish War, Josephus tells us that he prophesied that Vespasian would become emperor, an act that appears to have saved his life. A rabbinic tradition, related in several versions, similarly recounts that R. Johanan b. Zakkai prophesied that Vespasian would rise to power—he, too, thus being granted his freedom and the opportunity to rebuild his life and community in Yavneh. I compare Josephus and R. Johanan’s prophecies in the light of The Secret History of the Mongols. A chronicle describing the life of Temüjin, the founder of the Mongol Empire who gained fame as Genghis Khan (1162–1227), this tells how Temüjin, the young commander, was predicted to unite all the Mongol tribes and rule over a vast empire. The article analyzes the three prophecies, which occur in diverse genres, in the light of their historical background, hereby demonstrating the way in which written sources can serve anthropological phenomenological research and shed new light on ancient Jewish texts. Full article

Central Asia has one of the deepest and richest histories of any region on the planet. First settled some 6500 years ago by oasis-based farming communities, the deserts, steppe and mountains of Central Asia were subsequently home to many pastoral nomadic confederations, and also to large scale complex societies such as the Oxus Civilization and the Parthian and Kushan Empires. Central Asia also functioned as the major hub for trans-Eurasian trade and exchange networks during three distinct Silk Roads eras. Throughout much of the second millennium of the Common Era, then under the control of a succession of Turkic and Persian Islamic dynasties, already impressive trading cities such as Bukhara and Samarkand were further adorned with superb madrassas and mosques. Many of these suffered destruction at the hands of the Mongols in the 13th century, but Timur and his Timurid successors rebuilt the cities and added numerous impressive buildings during the late-14th and early-15th centuries. Further superb buildings were added to these cities by the Shaybanids during the 16th century, yet thereafter neglect by subsequent rulers, and the drying up of Silk Roads trade, meant that, by the mid-18th century when expansive Tsarist Russia began to incorporate these regions into its empire, many of the great pre- and post-Islamic buildings of Central Asia had fallen into ruin. This colonization of the region by the Russians, and its later incorporation into the Union of Society Socialist Republics in 1919, brought Central Asia to the attention of Russian and Soviet archaeologists and urban planners. It was these town planners and engineers who were eventually responsible for preserving many of the decaying monuments and historic urban cores of Central Asia, despite the often-challenging ideological constraints they were forced to work under. The paper focuses particularly on the effect of these preservation policy decisions in Uzbekistan, where the process has been best documented. It argues that Soviet authorities struggled constantly with ways of recognizing the need for historical preservation while at the same time creating a new society that had cast off the shackles of its ‘feudal past’. Full article

The Silk Route reached its historic and economic apogee under the Mongol Empire (1207–1368), as a direct result of the policies of Chinggis Khan (Genghis Khan) and his successors. Because the land network proved inefficient for the amount of goods needing transport from one part of the empire to another, the Mongols expanded the Silk Route to ocean shipping and thus created the first Maritime Silk Route. The sea traffic initially expanded the land routes but soon strangled them. With the expansion of the Maritime Silk Route through the fourteenth century, the land connections reverted to local networks and lost their global importance. Full article