Sulla Via del Catai - Nr. 14, Novembre 2016
LA MONGOLIA TRA CINA E OCCIDENTE
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I MONGOLI TRA ORIENTE ED OCCIDENTE: LA RAPPRESENTAZIONE DELL'ALTERITÀ pag. 11
The Mongols between east and west: the representation of otherness
DE RACHEWILTZ, Igor,
IL FUTURO DEGLI STUDI MONGOLI, pag. 17
The future of Mongolian Studies
Abstract: Historically Europe met the Mongols for the first time in the XIII c. through the onslaught of their horsemen followed by diplomatic missions and travel accounts, notably by Franciscan monks and Marco Polo. After a break of several centuries, the West rediscovered the Mongols, mainly through the reports of Catholic missionaries in the XVII c. and the Russian expansion in Central Asia and the Far East. Ever since, the Mongol language, history and culture have been assiduously investigated in Europe, Asia and America. After the collapse of Communism in 1990 and the subsequent revival of liberal arts and culture in Mongolia, combined with the discovery of vast mineral resources in the Gobi, the country has become the focus of attention in many fields. Its cultural and material riches offer new and ample opportunities for scholars, archaeologists and anthropologists, as well as for businessmen and adventurous travellers.
I MONGOLI E L’ “ALTRO” AI TEMPI DELL'IMPERO MONGOLO pag. 29
The Mongols and the "other" at the time of the Mongol empire
Abstract: Common opinion holds that the medieval Mongols had a very tolerant and positive attitude towards other peoples’ cultures and religions – sometimes styled Pax mongolica. An examination of the original Middle Mongol documents (13th- 15th c.) does not confirm this view. The attitude of the Mongols of that time must be defined as arrogant, coupled with a high feeling of superiority over other people. The acceptance of foreign cultures and religions was one aspect of putting everything – spiritual and material – into the service of the Mongols, either in support of their far-reaching conquests, or their search for longevity and health of the Mongol emperors.
BUELL, Paul D. e FIASCHETTI, Francesca,
EST VS OVEST IN TERMINI MONGOLI: I QAN, LE LORO CORTI E IL MONDO ESTERNO, pag. 41
EST Vs WEST in Mongolian terms: the Qan, their courts and the outer world
Abstract: Many influences helped forming the early Mongols’ perception of the world: some did have strong connections to traditional Mongolian society but others had little to do with its values and assumptions. When the Mongols began penetrating territories outside of Mongolia, such cultural features were already present within their society, and soon began interacting with foreign cultures more directly, adding new to the old. How did the mixture of traditional and new elements, as well as their own built-in value system, shape the Mongols’ representation of the world? In this paper we will look at a few examples of what happened.
UOMINI D’OLTRECORTINA INCONTRO ALL’ALTRO, pag. 67
Men across the borders meeting each other
Abstract: Francis of Assisi - for the Popes, an incarnation of the Joachimite prophecy - is the model for a mission that strives to go beyond the borders of Christendom, and finds in the Mongol phenomenon the conditions to take Christianity beyond Islam. The giddiness of the omnium gentium, typical of the Franciscan mission, postulates a universalism that is not only geographical, but also economic and mental: it goes beyond the ideological curtain of the legendary tales on the Mongols, creating unprecedented cultural mediations. The device, cynical and demystifying, of foretelling the dissolution of the empire of the Qans, was fed above all by a prophecy postulating a Mongol Christianity that was too futuristic to find acceptance at the Roman Curia.
LE FONTI MEDIEVALI RUSSE SULLA SUBORDINAZIONE DELLA RUS’ ALL'IMPERO MONGOLO, pag. 79
Medieval Russian sources on the Rus' subordination to the Mongol empire
Abstract: In this paper I would like to present the fragments of the Russian chronicles from the 13th and 14th centuries, dedicated to the period of submission of Rus’ to the Mongols in 1237–1245. The chosen fragments throw light on many aspects of the history of the interaction between the Mongols and the Russian principalities, and I undertake this presentation in order to make these texts accessible to all those scholars who do not read ancient Russian.
DALU YUQUAN E GLI ALTRI: FUNZIONARI MONGOLI ALLA CORTE DEI MING, pag. 93
Dalu Yuquan and other: Mongolian officials at the Ming court
Abstract: This paper aims at examining the great officers of Mongolian origin who remained in China after the fall of the Yuan in 1368, and who held positions of some importance at the Ming court, deserving to be counted among those who constitute the exempla in the biographical section of the official history. Through these people, I intend to shed some light about the complex Sino-Mongolian relations in the Ming dynasty and maybe also to draw some conclusions about the position of Mongol allies in the Qing political agenda.
TRA MITO E REALTÀ: LA TARTARIA NEGLI SCRITTI DEI SECOLI XVII E XVIII, pag. 107
Between myth and reality: Tartaria in the writings of the 17th and 18th centuries
Abstract: After the fall of the Mongolian Empire and the end of the so-called “Pax mongolica”, Tartary and the Tartars fell into complete oblivion in Europe for almost three centuries. The “rediscovery” of Tartary during the XVII and the XVIII centuries is due to the Jesuit missionaries in China who were able to reach the lands beyond the Great Wall and make detailed scientific observations. During this time the Jesuits sent to Europe a great deal of mèmoires, letters and accounts concerning the geography, history, culture etc. of Tartary.
Gli interscambi sino-mongoli e l'impresa missionaria:
LA COMUNITÀ CATTOLICA A BORO BALYASUN (CHENGCHUAN 城川) pag. 121
Sino-Mongolian exchanges and missionary enterprise: the Catholic Community in Boro Balγasun (Chengchuan 城 川),
Abstract: The second half of the nineteenth century saw the conjuncture of two trends of expansion: the Han Chinese pushing forward the frontier of settlement into Southern Mongolia, and the Western powers forcing their way into China through gunboats and unequal treaties. The Scheut Fathers took advantage of these two trends to establish a Catholic Mission among the Ordos Mongols in Boro Balγasun—Chengchuan 城川in the 1870s. Mongol hostility towards Chinese settlement hampered greatly the expansion of this Catholic foreign mission in Ordos. Following the turbulent Boxer Uprising and revolutionary movement for Southern Mongolian independence, the foreign mission of Boro Balγasun gradually developed into a small local Mongol Catholic Church during the twentieth century. This Sino-Mongol frontier region or middle ground of crisscrossing ethnic boundaries also became the complex field of cultural interaction between Mongols, Han Chinese and Western missionaries from 1873 until 1949.
L’AUTONOMIA BURIATO-MONGOLA E LA DECOLONIZZAZIONE IN ASIA, 1917-1923, pag. 145
The Buryat-Mongol autonomy and decolonization in Asia, 1917-1923
Abstract: The Buryat-Mongol Autonomous Republic established within the Soviet Union in 1923 was supposed to represent a new model of transnational governance, incorporating religious and ethno-national independence, under the leadership of the Communist International. The model was designed to be suitable for socialist decolonization of Siberia and the rest of Asia.