Monday, November 26, 2007

A Note to Myself

Oxford University Press-ees hevlen gargasan Dr. Uradyn E. Bulag-iin "Nationalism and Hybridity in Mongolia" nomiig olj unshmaar sanagdav. Daan ch jaahan unetey yum.

In this unique and important study of what it means to be a Mongolian in today's world, Dr. Uradyn E. Bulag draws on a vast amount of illuminating research to argue that all Mongols are in fact confronted with a choice between a purist, racialized nationalism (which they inherited from theSoviet discourses of the past) and a more open, adaptive, and inclusive nationalism (which would accept diversity, hybridity, and multiculturalism). The book calls into question the idea of Mongolia as a homogeneous place and people, and urges that unity be sought through a country-wide acknowledgment of diversity.
Hervee nudee gamnahguy gevel Google Book deerees zarim neg hesgiig ni unshij bolj baina.

from sub-chapter "Erliiz, the Threshold People":

As in the case of Tsedenbal, who attempted a political killing by calling his Halh co-leaders erliiz, the current hunt for bad blood is not just a matter of 'ethnic purification'. Since 1990, the bad blood hunt has been waged by the 'pure' Halh and Communists in order to discredit anybody who undermines Communist control. Enemies are called erliiz, and denigrated as the bad blood of society.

An example of the hysteria involved can be seen in Baabar's account (1992) of his encounter with a member of the Mongol Uhaan (Mongol Idea) society, a secret society in Mongolia, comprising only Halh. This quasi-Fascist group is supported by Communist hard-liners. They have a network of informants keeping a close eye on the 'ethnic' composition of the leadership. They have been bidding for Halh control of the government and state, which is now (1990-2) under the control of more diversified ethnic groups. They approach important personnel of Halh ethnic origin and attempt to recruit them into the organization. The purpose of the organization was laid bare by a secret agent who approached Baabar, who is also a central Halh: 'We should save our motherland. The entire leadership is falling into the hands of the Chinese and Buryat immigrants. In order to save our motherland from this dirt, some of us have organized a secret organization. Since we know you are a pure-blooded man of central Halh, we came trusting that you will support us.' The 'secret agent' then pointed out that President Ochirbat is a Chinese, because his stepfather is Chinese. Despite his being Mongol by birth, 'he (Ochirbat) ate Chinese food from young age, and became a Chinese through food' (see Chapter 6). The prime minister D. Byambasuren was called a Buryat immigrant. The chairman of the Mongolian Democratic Party, Bat-Uul, was said to be 'urine of Buryat immigrants'. The first deputy prime minister, Ganbold, was named a Chinese erliiz. The vice-president and leader of Parliament, Gonchigdorj, was also related to the Chinese, because 'his wife has Chinese blood. So his children are not normal The father of such children must be loyal to China.' He went on further to claim that the MP Ulaanhuu is also a Chinese erliiz. 'Look at his name: isn't it the same as the late Inner Mongolian leader Ulaanhuu?' After he was corrected by being informed that Ulaanhuu is a Durbet from Uvs, the secret agent said: 'Well, don't you see? Durbet means bad blood! The deputy prime minister, Dorligjav, is also a Durbet. But where are our Halh?' Baabar was to find out only later that he was also labelled 'Chinese erliiz', simply because he did not endorse the view put forward by the 'Mongol Idea' society.

The MPRP (Communist-dominated) organ Bodliin Solbiltsol (7 January 1992) published a threat from a police officer. Choisurengiin Vasha, a typical Russified Mongol, judging from his name: 'People say we should not shed blood One can only become healthy when one is constantly bled and combed. Similarly, the bad blood of the society should be let out so as to make it healthy. A certain elderly person told me this. It is right!'

The discourse of blood is not uniquely Mongolian, despite the supposed 'tradition' invoked by the police officer. The idea of blood as a political symbol is, as Herzfeld (1992) has convincingly argued, a Western tradition. He points out that the Western humoral classification of human races 'persisted, not only in scientific theory, but also, and especially, in the sphere of ethnic politics and prejudice' (1992: 22). Eugenicists of the nineteenth century such as Francis Galton saw the racial organization of humankind as essentially unchanging. Galton's view was a major influence on the immigration policies of Anglo-Saxon countries (ibid.). The spread of this ideology of 'unchanging nation or race' lies behind the 'ethnic cleansing', or what the Mongolian police office called 'blood-combing', type of mentality. Herzfield writes: 'The association of blood, war, and intellect constitutes the conceptual foundation of the ideas of identity that we find ensconced in much European classification of persons. Distilled and intensified through the selective filter of a national educational system,...it rationalizes feral actions' (1992: 28)

Tuesday, November 13, 2007

Вүүди Алленд Амжиж Илгээх Захиа

Thanks Tuya for writing this brilliant letter in behalf of me :)

Dear Woody Allen,

I've been pondering upon lately about passage of our dear colleague Norman [Mailer] from this world. As it seems certainly that the same fate awaits both of us in the future, I sat today wondering how should I effectively fight the dilemma of us never been formally introduced to each other. The sole consolation perhaps to my worries come the facts that Dante never met his Virgil and neither Nietzsche was able to shake hands with Dostoyevsky. Thereupon I shall rest my mind in peace and resume my humble admiration of your art.

Yours remaining,
[Tuvshin's] right palm.

Saturday, November 10, 2007

On Orhan Pamuk

2005 onii baina uu daa TIME setguuliin "Person of the Year"-iig todruulah sanal asuulga deer negen emegtey Armenian Genocide-iin tuuhen uneniig zorig gargan duugarsaniih ni tuluu Orhan Pamuk-iig ner devshuulsen baisan yum. Magadguy ter hedhen uguulber Pamuk-iin talaar minii olj unshsan hamgiin anhnii tohioldol baih. Suuld ungursun onii yag udiid buyu Pamuk Nobel Prize avsaniig zarlagdsanii daraahan ni Istanbuld ochihod ter hotiin barag buh nomiin delguuruud buteeluudiig ni languun deeree delgen tavij amtay bolgon tuunii talaar yarij bailaa. Tedgeer humuusiin zarim neg ni tuuniig uneniig helseniih ni tuluu uzen yadaj baisan bol nuguu neg heseg ni Tureg orniig delhiin tavtsand surtalchilsaniih ni tuluu unuuh "gem"-iig ni urshuuj baiv.

Robert Kaplan-ii temdeglesenchlen "baruunjih" hemeeh uzegdliig tsor gants tur shashin hoyoriig tusgaarlah uil yavts hemeen uzdeg Turegt enehuu ug heleh erh chuluug yuman chinee toolguy uls ornii erh ashgiig huvi hunii deeguur tavisan uildeld gaihah hereg yuruus baihguy yum. Harin ch hamgiin sonirholtoy ni ene bol Pamuk-iin buteeluuddee hamgiin iheer hunddug sedev boloh Urnu ba Dorniin soyoliin murgulduun ba zohitsoliin negen tod jishee bolno. Tovchhondoo bol Pamuk-iin huvid zohiol buteeleeree damjuulj neej, tailbarlah gej orolddog zuiliihee hohirogch ni uuruu bolchihson gemeer. Gehdee edgeer ni Orhan Pamuk-iin udruus udurt usun nemegdej bui ner hundiin yurduu negeehen heseg ni buguud tuunii hamgiin tom gavya ni negentee delhiig ailgaj yavsan huchirheg Ottoman Empire-iin muhliin daraah martagdsan Tureg orniig (yalanguya urid ni delhiin tuv gegdej baisan Constantinople buyu Pamuk-iin tursun hot Istanbul-iig) delhiin tavtsand dahin neg udaa ildiin ireer bus harin ugiin urnaar gargan irj eh nutagt ni oyunii yamar ih potential baigaag batlan haruulsan yavdald orshino. Ene ni ergeegeed minii urid ni helj baisan yag l unuuh Dublin-iig Joyce, Prague-iig Kundera, Danzig-iig Gunter Grass tuluuldugtey adil Ulaanbaatariig bish yum aa gehed Mongoliig delhiid tuluuldug intellectual dutagdaj buig sanuulah met. Magadguy Orhan Pamuk udguugiin Urnu ba Dorniin dund uchraa olohoo baisan Tureg ornii jinhene identity ni yu yum gedgiig taniulj baigaatay adil terhuu uguylegdej bui Mongol intellectual bidnii jinhene identity-g olohod chuhal uureg guitsetgeh ni damjigguy.

Nuguuteyguur Orhan Pamuk-iin Tureg-iin talaar hunduj bui asuudluud udguugiin Mongoltoy tuuhiin shijmiin huvid bish yum aa gehed tulgarch bui berhsheeluudiin zui togtliin huvid olon talaaraa tustey: Tureg, Mongol hoyort hoyuland ni negen uyed delhiig donsolgoj yavsan geh gaihamshigt tuuhees uldej hotsorson melancholy bii; Tureg, Mongol hoyor uursdiihuu soyoliig Urniin ali esvel Dorniin gej yag tag angilj chaddagguy, ene ni neg talaaraa Turegiin huvid Kemal Ataturkiin rapid westernization-iin ur dun bol Mongoliin huvid 80 jiliin tuuhtey communism-iin legacy-tay holbootoy, harin nuguu talaaraa ali aliniih ni soyol irgenshluudiin hil deerh geopolitikiin uvurmuts bairshliin shuud nuluu yum; Tureg Mongol hoyor hoyul dayarchlaliin shuurgand tesch uldehiin tuld uursdiiguu hen be, ali taliig dagaval hamgiin ih hojih ve gesen tuuhen songoltiin umnu udguu tulj irchiheed bui geh met. Ene utgaaraa unuudur bid Orhan Pamuk-iin zohiol buteeluudiig mash chuhlaar avch uzeh uchirtay.

Pamuk on Charlie Rose

Huviihaa setgegdelees huvaaltsahad Orhan Pamuk-iin niitleluud, nom buteeluud ni minii dotor mash chuhal oron zaig ezeldeg bolson. Tuuniig unshih toolond oi sanamjiin mini haa negtee hezee negen tsagt uzuurees ni imerseer baigaad segleed hayachihsan martagdsan sanaanuud maani nomuud deer ni asar tsegtsteygeer iluu uran ugeer ilerhiilegdchihsen baij baih ni uneheer gaihmaar. Jaahan haduurah yum bol Pamuk-iin "Istanbul: Memories and the City" (beautiful book, yalanguya dotroo har tsagaan zurguudtay suuliih ni hevleluud ni highly recommended!) deer durslen bichsen baga nas bolon zohiol ni tugsuh uyeiih ni (odoogiin nadtay barag chatsuu baih uye) amidral miniihtey zarim talaaraa mash tustey. Uuriihuu martagdsan dursamjuudiig unshiv uu gemeer tohioldluud olon garna. Ene ni yag l unuuh Alan Bennett-iin "The History Boys" deer bagsh Hector ni shavi Posner-too heldeg "The best moments in reading are when you come across something--a thought, a feeling, a way of looking at things--that you'd thought special, particular to you, and [you say] here it is, set down by someone else. A person you've never met, maybe even someone long dead. And it's as if a hand has come out and taken yours" gesen ugsiig sanagduulam. Magadguy yag iim medremjiig heden jiliin umnu Carl Jung-iin "Memories, Dreams, Reflections"-iin ehnii bulguudiig unshij baisnaas hoish medreeguy baih.

"My First Passport: What does it mean to belong to a country?" by Orhan Pamuk
Homeland: A conversation between Salman Rushdie and Orhan Pamuk (New Yorker setguulees zohion baiguulsan yariltslaga, in fact, Rushdie-d fathwa zarlagdah uyed laliin shashint ornuudiin zohiolchid dundaas Pamuk hamgiin anh turuun tuuniig umguulun duugarch bailaa. Hervee ene Bill Moyers on Faith and Reason, Salman Rushdie nevtruulgiig anhaaraltay uzvel 3 dahi minute deer Pamuk, Rushdie hoyor garna :P)