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.

This book seeks to contribute to the critical applied linguistics by investigating the dynamic role of English on social media, focusing on EFL university students in East Asia – Mongolia and Japan. Drawing on sets of Facebook data, the book primarily emphasizes that the presence of English on social media should be understood as ‘translingual’ not only due to its multiple recombinations of resources, genres, modes, styles, and repertories but also due to its direct connections with a broader socio-cultural, historical and ideological meanings. Secondly, EFL university students metalinguistically claim multiple ideologies of linguistic authenticities in terms of their usage of ‘translingual Englishes’ on social media as opposed to other colliding language ideologies such as linguistic purity and linguistic dystopia. The question of how they reclaim the notion of linguistic authenticity, however, profoundly differs, depending on their own often-diverse criteria, identities, beliefs, and ideas. This shows that mixing and mingling at its very core, the existence of ‘translingual Englishes’ on social media provides us with a significant view to accommodate the multiple co-existence and multiple origins of authenticity in the increasingly interconnected world. The book concludes the possibility of applying the ideas of ‘translingual Englishes’ on social media in critical EFL classroom settings, in their careful re-assessment of the complexity of contemporary linguistic experiences and beliefs of their EFL learners.

Asian populations are among some of the fastest growing cultural groups in the US. While books on serving other target groups in libraries have been published (e.g., disabled, Latino, seniors, etc.), few books on serving library users of Asian heritage have been written. Thus the timely need for this book. Rather than a generalized overview of Asians as a whole, this book has 24 separate chapters—each on 24 specific Asian countries/cultures of East, Southeast, and South Asia—with a wealth of resources for understanding, interacting with, outreaching to, and serving library users of each culture. Resources include cultural guides (both print and online), language helps (with sample library vocabulary), Asian booksellers, nationwide cultural groups, professional literature, and more. Resources and suggestions are given for all three types of libraries—public, school, and academic—making this book valuable for all librarians. The demographics of each Asian culture (numbers and distribution)—plus history of immigration and international student enrollment—is also featured. As a bonus, each chapter spotlights a US public, school, and academic library providing model outreach to Asian library users. Additionally, this book provides a detailed description and analysis of libraries in each of the 24 Asian countries. The history, development, facilities, conditions, technology, classification systems, and more—of public, school, and academic libraries—are all discussed, with detailed documentation. Country conditions influencing libraries and library use are also described: literacy levels, reading cultures, languages and writing systems, educational systems, and more. Based on the author’s 15 years of research and travels to Asia, this work is a must-have for all librarians.

This volume explores linguistic diversity and complexity in different urban contexts, many of which have never been subject to significant sociolinguistic inquiry. A novel mixture of cities of varying size from around the world is studied, from megacities to smaller cities on the national periphery. All chapters discuss either the multilingualism or the pluricentric aspect of the linguistic diversity in urban areas, most focussing on one urban centre. The book showcases multiple approaches ranging from a quantitative investigation based partly on census data, to qualitative studies flowing, for example, from extensive ethnographic work or discourse analysis. The diverse theoretical backgrounds and methodological approaches in the individual chapters are complemented by two chapters outlining the current trends and debates in the sociolinguistic research on urban multilingualism and pluricentricity and suggesting some possible directions for future investigations in this field.The book thus provides a broad overview of sociolinguistic research of multilingual places and pluricentric languages.

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.

Highlights the shifting terrain in literary studies of slavery and challenges the notion of what constitutes slavery and its representation.

Azerbaijan’s independence came after seven decades of militant atheism of Soviet modernization project and emerged into staunch secularism of Western modernity, two factors that, on a par with the country’s precarious neighborhood, promised a sustained indigenous effort towards the desacralization of the country’s political space and the associated exclusion of religion from politics, a modern blueprint that the Azerbaijani state and its society have stood united to diligently follow over the cause of the country’s independent existence. Yet the specific dynamics facing the country in the third decade of independence and the changing contours of its international engagements have gradually been working to set the country free from the stifling grips of Western-style modernity and lay the groundwork for quintessentially and esoterically Azerbaijani pathway of statehood to follow, one combining the nation’s historical embeddedness in an Islamic milieu with its century-old practical experience of modern policy making. This book offers a detailed account of the dynamics behind the religious-secular divide in Azerbaijan over the past two decades of independence and the conditions underlying the ongoing process of normalization of Islamic discourse and the rising cooperation across the country’s secular-religious political landscape and looks into some future dynamics this transformation is set to unleash. It begins with an outline of hybrid intentionality behind the elite’s manifold attitudes to Islam, with particular focus on the strategy of separation between religion and politics in which those attitudes have found expression. It then proceeds to show the complicity of civil society and the broader populace, as well as the international community and the country’s Islamic stratum itself, in the reproduction of the narrative of Islamic danger and the resultant religious-secular divide in post-Soviet Azerbaijan. The study then continues with an account of a number of dialectical tensions inherent in policy outcomes to which the hybrid nature of elite intentionality has given rise. It then follows on to discuss key factors contributing to the ongoing normalization of Islam across the public realm and the gradual bridging of the religious-secular divide amidst the ongoing state repression. The volume concludes with a comparative insight into some common features and conditioning factors behind the dynamics underlying the religious-secular nexus in Azerbaijan and across the broader region of the Middle East. It also offers an insight into some future potentialities that the current dynamics have laid bare.

This book challenges the conventional wisdom that informal institutions—networks, clientelism, and connections—have to disappear in modern societies due to liberalization of the economy, rapid urbanization, and industrialization. The case of Kazakhstan shows that informal reciprocal institutions continue to play an important role in people’s everyday lives. Liberalization of the economy and state retrenchment from the social sphere decreased the provision of public goods and social support to the population in the post-independence period. Limited access to state benefits has, in turn, stimulated people’s engagement in informal reciprocal relations. The author investigates informal channels and mechanisms people use to gain access to quality public goods—education, housing, and healthcare. Comparing the Soviet and post-Soviet periods, the author shows that people are more likely to rely on family networks and clientelist relations rather than on help from the state to obtain scarce resources. The book provides an important contribution to the literature on informal institutions and explains the relationship between a formal welfare state and informal reciprocity.

The southernmost and poorest state of the Eurasian space, Tajikistan collapsed immediately upon the fall of the Soviet Union and plunged into a bloody five-year civil war (1992–1997) that left more than 50,000 people dead and more than half a million displaced. After the 1997 Peace Agreements, Tajikistan stood out for being the only post-Soviet country to recognize an Islamic party—the Islamic Renaissance Party of Tajikistan (IRPT)—as a key actor in the civil war as well as in postwar reconstruction and democratization. Tajikistan’s linguistic and cultural proximity to Iran notwithstanding, the balance of external powers over the country remains fairly typical of Central Asia, with Russia as the major security provider and China as its principal investor. Another specificity of Tajikistan is its massive labor migration flows toward Russia. Out of a population of eight million, about one million work abroad seasonally—one of the highest rates of departure in the world. Migration trends have impacted Tajikistan’s economy and rent mechanisms: half of the country’s GDP comes from migrant remittances, a higher share than anywhere else in the world. However, it is in the societal and cultural realms that migration has had the most transformative effect. Migrants’ cultural and societal identities are on the move, with a growing role given to Islam as a normative tool for regulating the cultural shock of migration. Islam, and especially a globalized fundamentalist pietist movement, regulates both physical and moral security in workplace and other settings, and brings migrants together to make their interactions meaningful and socio-politically relevant. It offers a new social prestige to those who work in an environment seen as threatening to their Islamic identity. The first section of this volume investigates the critical question of the nature of the Tajik political regime, its stability, legitimacy mechanisms, and patterns of centralization. In the volume’s second part, we move away from studying the state to delve into the societal fabric of Tajikistan, shaped by local rural specificities and social vulnerabilities in the health sector and gender relationships. The third section of the volume is devoted to identity narratives and changes. While the Tajik regime works hard to control the national narrative and the interpretation of the civil war, society is literally and figuratively on the move, as migration profoundly reshapes societal structures and cultural values.

This social and cultural analysis provides a new understanding of Kazakhstan’s younger generations that emerged during the rule of Nursultan Nazarbayev, who has been presiding over Kazakhstan for the thirty years since the collapse of the Soviet Union. Half of Kazakhstan’s population was born after he took power and have no direct memory of the Soviet regime. Since the early 2000s, they have lived in a world of political stability and relative material affluence, and have developed a strong consumerist culture. Even with growing government restrictions on media, religion, and formal public expression, they have been raised in a comparatively free country. This book offers the first collective study of the “Nazarbayev Generation,” illuminating the diversity of the country’s younger generations and the transformations of social and cultural norms that have taken place over the course of three decades. The contributors to this collection move away from state-centric, top-down perspectives in favor of grassroots realities and bottom-up dynamics in order to better integrate sociological data.