This book re-examines the origins of modern Mongolian nationalism, discussing nation building as sponsored by the socialist Mongolian People's Revolutionary Party and the Soviet Union and emphasizing in particular the role of the arts and the humanities. It considers the politics and society of the early revolutionary period and assesses the ways in which ideas about nationhood were constructed in a response to Soviet socialism. It goes on to analyze the consequences of socialist cultural and social transformations on pastoral, Kazakh, and other identities and outlines the implications of socialist nation building on post-socialist Mongolian national identity. Overall, Socialist and Post-Socialist Mongolia highlights how Mongolia's population of widely scattered seminomadic pastoralists posed challenges for socialist administrators attempting to create a homogenous mass nation of individual citizens who share a set of cultural beliefs, historical memories, collective symbols, and civic ideas; additionally, the book addresses the changes brought more recently by democratic governance.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher. The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama. The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

This book re-examines the origins of modern Mongolian nationalism, discussing nation building as sponsored by the socialist Mongolian People’s Revolutionary Party and the Soviet Union and emphasizing in particular the role of the arts and the humanities. It considers the politics and society of the early revolutionary period and assesses the ways in which ideas about nationhood were constructed in a response to Soviet socialism. It goes on to analyze the consequences of socialist cultural and social transformations on pastoral, Kazakh, and other identities and outlines the implications of socialist nation building on post-socialist Mongolian national identity. Overall, Socialist and Post-Socialist Mongolia highlights how Mongolia’s population of widely scattered seminomadic pastoralists posed challenges for socialist administrators attempting to create a homogenous mass nation of individual citizens who share a set of cultural beliefs, historical memories, collective symbols, and civic ideas; additionally, the book addresses the changes brought more recently by democratic governance. Chapters 2 and 3 of this book are freely available as downloadable Open Access PDFs at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.

Over the course of the twentieth century, Mongolian life was transformed, as a land of nomadic communities encountered first socialism and then capitalism and their promises of new societies. The stories collected in this anthology offer literary snapshots of Mongolian life throughout this tumult. Suncranes and Other Stories showcases a range of powerful voices and their vivid portraits of nomads, revolution, and the endless steppe. Spanning the years following the socialist revolution of 1921 through the early twenty-first century, these stories from the country's most highly regarded prose writers show how Mongolian culture has forged links between the traditional and the modern. Writers employ a wide range of styles, from Aesopian fables through socialist realism to more experimental forms, influenced by folktales and epics as well as Western prose models. They depict the drama of a nomadic population struggling to understand a new approach to life imposed by a foreign power while at the same time benefiting from reforms, whether in the capital city Ulaanbaatar or on the steppe. Across the mix of stories, Mongolia's majestic landscape and the people's deep connection to it come through vividly. For all English-speaking readers curious about Mongolia's people and culture, Simon Wickhamsmith's translations make available this captivating literary tradition and its rich portrayals of the natural and social worlds.

Over the course of the twentieth century, Mongolian life was transformed, as a land of nomadic communities encountered first socialism and then capitalism and their promises of new societies. The stories collected in this anthology offer literary snapshots of Mongolian life throughout this tumult. Suncranes and Other Stories showcases a range of powerful voices and their vivid portraits of nomads, revolution, and the endless steppe. Spanning the years following the socialist revolution of 1921 through the early twenty-first century, these stories from the country's most highly regarded prose writers show how Mongolian culture has forged links between the traditional and the modern. Writers employ a wide range of styles, from Aesopian fables through socialist realism to more experimental forms, influenced by folktales and epics as well as Western prose models. They depict the drama of a nomadic population struggling to understand a new approach to life imposed by a foreign power while at the same time benefiting from reforms, whether in the capital city Ulaanbaatar or on the steppe. Across the mix of stories, Mongolia's majestic landscape and the people's deep connection to it come through vividly. For all English-speaking readers curious about Mongolia's people and culture, Simon Wickhamsmith's translations make available this captivating literary tradition and its rich portrayals of the natural and social worlds.

The End of the Dark Era is the first book of Mongolian poetry to be published in the United States, and one of the few avant-garde collections to have come from the vast steppes of Mongolia. Poet Tseveendorjin Oidov, who is also one of Mongolia's most renowned painters, traverses the Mongolian dreamscape in poems populated by horses, eagles, and a recurring darkness that the poet dissipates with his startling descriptions and abiding empathy. The short poems of the book's second half are accompanied by 32 of Oidov's abstract line drawings.