Altaic Studies deal with a group of languages (and respective cultures) that show obvious similarities: Turkic, Mongol and Manchu-Tungus. Whether they are really related or whether they just influenced each other remains a matter of scholarly discussion. The Permanent International Altaistic Conference (PIAC) was established in 1957 as a working group to further research on this issue. Annual meetings have since been taking place in different countries, and the respective proceedings offer a wealth of information on the Altaic languages and cultures. The 2016 meeting took place at Ardahan, Turkey, a new and modern university close to the borders of Georgia and Armenia; it covered a wide range of subjects of which a peer-reviewed selection is published in the present volume. The papers deal with an Old Turkic inscription, the Bâbur-nâma (memoirs of Bâbur), Crimean history, Uighur calligraphy, the modern role of the Kazakh language, the ancestor cult in Turkic traditions, administrative and state concepts in the 18th century Chinese imperial pentaglot dictionary (which includes Turki), an appreciation of Denis Sinor (1916-2011), celebrated Altaist and for many years secretary general of the PIAC, the publishing projects of the outstanding Lamaist scholar and politician Lalitavajra (Rol-pa'i rdo-rje) and several poetic travelogues in Mongolia. The editors are members of the PIAC: Barbara Kellner-Heinkele is Prof. emer. of Turkic Studies (Free University of Berlin) and secretary general of the PIAC, Oliver Corff is an independent scholar of Chinese Studies, Hartmut Walravens is retired from his positions at the Berlin State Library and as Director of the worldwide ISBN system.

The Mongol Empire was founded by Chinggis Khan in the early thirteenth century. Within the span of two generations it embraced most of Asia. It left a lasting impact on this area and its people, which was often far from negative! The volume offers fresh perspectives on the Mongol Empire and its legacy. Various authors approach the matter from a variety of views, including political, military, social, cultural and intellectual. In doing so, they shed a new light on the Mongol Empire. This publication has also been published in hardback, please click here for details.

"In a sweeping overview of four centuries of Mongolian history that draws on previously untapped sources, Johan Elverskog opens up totally new perspectives on some of the most urgent questions historians have recently raised about the role of Buddhism in the constitution of the Qing empire. Theoretically informed and strongly comparative in approach, Elverskog’s work tells a fascinating and important story that will interest all scholars working at the intersection of religion and politics." —Mark Elliott, Harvard University "Johan Elverskog has rewritten the political and intellectual history of Mongolia from the bottom up, telling a convincing story that clarifies for the first time the revolutions which Mongolian concepts of community, rule, and religion underwent from 1500 to 1900. His account of Qing rule in Mongolia doesn’t just tell us what images the Qing emperors wished to project, but also what images the Mongols accepted themselves, and how these changed over the centuries. In the scope of time it covers, the originality of the views advanced, and the accuracy of the scholarship upon which it is based, Our Great Qing seems destined to mark a watershed in Mongolian studies. It will be essential reading for specialists in Mongolian studies and will make an important contribution and riposte to the ‘new Qing history’ now changing the face of late imperial Chinese history. Specialists in Tibetan Buddhism and Buddhism’s interaction with the political realm will also find in this work challenging and thought-provoking." —ChristopherAtwood, Indiana University Although it is generally believed that the Manchus controlled the Mongols through their patronage of Tibetan Buddhism, scant attention has been paid to the Mongol view of the Qing imperial project. In contrast to other accounts of Manchu rule, Our Great Qing focuses not only on what images the metropole wished to project into Mongolia, but also on what images the Mongols acknowledged themselves. Rather than accepting the Manchu’s use of Buddhism, Johan Elverskog begins by questioning the static, unhistorical, and hegemonic view of political life implicit in the Buddhist explanation. By stressing instead the fluidity of identity and Buddhist practice as processes continually developing in relation to state formations, this work explores how Qing policies were understood by Mongols and how they came to see themselves as Qing subjects. In his investigation of Mongol society on the eve of the Manchu conquest, Elverskog reveals the distinctive political theory of decentralization that fostered the civil war among the Mongols. He explains how it was that the Manchu Great Enterprise was not to win over "Mongolia" but was instead to create a unified Mongol community of which the disparate preexisting communities would merely be component parts. A key element fostering this change was the Qing court’s promotion of Gelukpa orthodoxy, which not only transformed Mongol historical narratives and rituals but also displaced the earlier vernacular Mongolian Buddhism. Finally, Elverskog demonstrates how this eighteenth-century conception of a Mongol community, ruled by an aristocracy and nourished by a Buddhist emperor, gave way to a pan-Qing solidarity of all Buddhist peoples against Muslims and Christians and to local identities that united for the first time aristocrats with commoners in a new Mongol Buddhist identity on the eve of the twentieth century.

First published in 1985, Shamans, Lamas and Evangelicals tells the little known yet fascinating story of a missionary venture to Eastern Siberia in the year 1818. Two missionaries, one English, one Swedish, with the tiresome voyage across the Baltic behind them, set out with their wives to face the daunting prospect of a 3000-mile journey by sledge across the rough snow roads of Siberia in the depths of winter. The mission was unusual in its conception. Established by the London Missionary Society and the backing of the Tsar, Alexander I, its aim was to bring the Christian gospel to the Buryats, and, once that was accomplished, to cross into China, evangelize the Mongols there, and then set about the conversion of the Chinese. The mission failed, but it was nonetheless an extraordinary episode. It is the story of men who first had to learn Russian in order to teach themselves Mongolian, who brought up their families, founded schools, treated the sick, and translated the entire Bible into Mongolian, printing the Old Testament on their own local press. This is an interesting historical reference work for scholars and researchers of Russian history and Mongolian history.

The Languages of Japan and Korea provides detailed descriptions of the major varieties of languages in the region, both modern and pre-modern, within a common format, producing a long-needed introductory reference source. Korean, Japanese, Ainu, and representative members of the main groupings of the Ryukyuan chain are discussed for the first time in great detail in a single work. The volume is divided into language sketches, the majority of which are broken down into sections on phonology, orthography, morphology, syntax and lexicon. Specific emphasis is placed on aspects of syntactic interest, including speech levels, honorifics and classifiers. Each language variety is represented in Roman-based transcription, although its own script (where there is such orthography) and IPA transcriptions are used sparingly where appropriate. The dialects of both the modern and oldest forms of the languages are given extensive treatment, with a primary focus on the differences from the standard language. These synchronic snapshots are complemented by a discussion of both the genetic and areal relationships between languages in the region. With contributions from a variety of scholars of the highest reputation, The Language of Japan and Korea is a much needed and highly useful tool for professionals and students in linguistics, as well as area studies specialists.

This monograph deals with the reconstruction of the Proto-Ainu language and the problems of its genetic affiliation.

In the second millennium CE, long before English became the language of science in the twentieth century, the act of translation was crucial for understanding and disseminating knowledge and information across linguistic and geographic boundaries. This volume considers the complexities of knowledge exchange through the practice of translation over the course of a millennium, across fields of knowledge—cartography, health and medicine, material construction, astronomy—and a wide geographical range, from Eurasia to Africa and the Americas. Contributors literate in Arabic, Catalan, Chinese, Greek, Hebrew, Italian, Japanese, Latin, Minnan, Ottoman, and Persian explore the history of science in the context of world and global history, investigating global patterns and implications in a multilingual and increasingly interconnected world. Chapters reveal cosmopolitan networks of shared practice and knowledge about the natural world from 1000 to 1800 CE, emphasizing both evolving scientific exchange and the emergence of innovative science. By unraveling the role of translation in cross-cultural communication, Knowledge in Translation highlights key moments of transmission, insight, and critical interpretation across linguistic and faith communities.

In 1639, while the Géluk School of the Fifth Dalai Lama and Qing emperors vied for supreme authority in Inner Asia, Zanabazar (1635–1723), a young descendent of Chinggis Khaan, was proclaimed the new Jebtsundampa ruler of the Khalkha Mongols. Over the next three centuries, the ger (yurt) erected to commemorate this event would become the mobile monastery Ikh Khüree, the political seat of the Jebtsundampas and a major center of Mongolian Buddhism. When the monastery and its surrounding structures were destroyed in the 1930s, they were rebuilt and renamed Ulaanbaatar, the modern-day capital of Mongolia. Based on little-known works of Mongolian Buddhist art and architecture, A Monastery on the Move presents the intricate and colorful history of Ikh Khüree and of Zanabazar, himself an eminent artist. Author Uranchimeg Tsultemin makes the case for a multifaceted understanding of Mongol agency during the Géluk’s political ascendancy and the Qing appropriation of the Mongol concept of dual rulership (shashin tör) as the nominal “Buddhist Government.” In rich conversation with heretofore unpublished textual, archaeological, and archival sources (including ritualized oral histories), Uranchimeg argues that the Qing emperors’ “Buddhist Government” was distinctly different from the Mongol vision of sovereignty, which held Zanabazar and his succeeding Jebtsundampa reincarnates to be Mongolia’s rightful rulers. This vision culminated in their independence from the Qing and the establishment of the Jebtsundampa’s theocractic government in 1911. A ground-breaking work, A Monastery on the Move provides a fascinating, in-depth analysis and interpretation of Mongolian Buddhist art and its role in shaping borders and shifting powers in Inner Asia.

Hungarian immigrants' status as foreigners and their disadvantageous class position prevented them from gaining power in Canadian society, forcing them to rely almost exclusively on ideologies and institutions within their own communities to better their situation. Focusing on the social and cultural dimensions of immigrant politics, Carmela Patrias places the Hungarian situation within the larger context of immigration history.