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Core Values of Mongol Culture

Introduction

The book the secrets of the history of the Mongols gives a significant understanding of the Mongol culture and it was written after - a decade or two the death of Chinggis Khan. In which the practice of anda a trusting friendship between two individuals be one of the core values of the Mongolian culture. It is commonly believed that they never deserted against each other and were living one life. The loyalty towards the leader Chinggis Khan customs and laws were other significant values in the Mongol s culture. The disobedient were wither ostracized or killed by the community. In this regard, the case of Temujin for becoming Khan is a cardinal example. Apart from these core values, Mongols preferred equality and cohesiveness in their culture. For this reason, Chinggis once proclaimed that all of Mongols are their own children and they wore the same clothes as their herdsmen. Moreover, they valued being a good leader and the mistakes were admitted willingly and openly such as in the case of Daoist Priest was the reflection of Chinggis Khan s leadership.

Description

The establishment of the largest empire in human history was one of the major goals of Chinggis Khan after he united various nomadic tribes of Mongols . He conquered huge chunks of China and Central Asia while the empire was further expanded by his successors to far-off places of Korea, Syria, Vietnam, and Poland. The Mongols at their pinnacle controlled the range of eleven to twelve million coterminous square miles territory till Africa. With the passage of time and over the instructions of Chinggis Khan, numerous individuals were killed. Though, he additionally permitted religious opportunities, annulled torment, empowered exchange and complete the main global postal basis. Moreover, in 1227, Chinggis Khan kicked the bucket within an armed movement against the Xi Xia, the Chinese Kingdom, and last resting sport was obscured.

Contradictory to the customs, Chinggis Khan placed competent partners as opposed to relatives in important places and performed the developers of adversary clans while combining the rest of the individuals into his group. Moreover, he demanded that all plundering need to behold up until after a complete triumph, and he organized his soldiers into units of ten without respect to their family. Although Chinggis was an animist, his devotees comprised Buddhists, Muslims, and Christians. He had vanquished the opponents by 1205 along with his earlier contiguous companion known as Jamuka. The following year, he well-thought-out a gathering of agents from all characteristics of the domain and set up a country-comparative in size to contemporary Mongolia. He was additionally declared Chinggis Khan, that commonly means Widespread Ruler, this name is significantly known in the West and around the world.

However, the representation of Mongols women is unbalanced among the literature, but they had significantly influenced the Mongol empire. The Mongols society was dominated by the male and was patriarchal in nature. But comparatively, the Mongol women had more power and freedom than other patriarchal societies of that time such in China or Persia . The women were highly valued members of the society and were rank below their husbands, fathers, and brothers and there was division in work. The political representation, however, reached on its peak after the early conquers such as the rule of Toregene that was a complete political endeavor. Moreover, the women apart from politics participated in the economy of the country with economic autonomy and means of production.

Conclusion

The core values of Mongolian culture had significant implications on the 15th century European and Chinese political state building such as the establishment of a centralized government, establishment of unitary. In the leadership of Chinggis Khan, Mongols conquered more than the twice of the land and brought both the western and eastern civilizations in contact.

Bibliography

ADDIN ZOTERO_BIBL custom Chung Hwan Kwak. The Core Values of Mongolian Civilization and Their Relevance to World Peace - Chung Hwan Kwak. Accessed April 28, 2019. https//www.tparents.org/Library/Unification/Talks/Kwak/Kwak-060409.htm.

Nicola, Bruno De. Introduction The Study of Women in the Mongol Empire. In Women in Mongol Iran, 1 33. The Khatun, 1206-1335. Edinburgh University Press, 2017. https//www.jstor.org/stable/10.3366/j.ctt1g09twn.7.

ADDIN ZOTERO_ITEM citationIDcHcNMK2O,propertiesformattedCitationrtf Chung Hwan Kwak, uc0u8220The Core Values of Mongolian Civilization and Their Relevance to World Peace - Chung Hwan Kwak,uc0u8221 accessed April 28, 2019, https//www.tparents.org/Library/Unification/Talks/Kwak/Kwak-060409.htm.,plainCitationChung Hwan Kwak, The Core Values of Mongolian Civilization and Their Relevance to World Peace - Chung Hwan Kwak, accessed April 28, 2019, https//www.tparents.org/Library/Unification/Talks/Kwak/Kwak-060409.htm.,citationItemsid584,urishttp//zotero.org/users/2710553/items/FXXHV5W2,urihttp//zotero.org/users/2710553/items/FXXHV5W2 Chung Hwan Kwak, The Core Values of Mongolian Civilization and Their Relevance to World Peace - Chung Hwan Kwak, accessed April 28, 2019, https//www.tparents.org/Library/Unification/Talks/Kwak/Kwak-060409.htm.

ADDIN ZOTERO_ITEM citationID0EVS7Eag,propertiesformattedCitationrtf Bruno De Nicola, uc0u8220Introduction The Study of Women in the Mongol Empire,uc0u8221 in i Women in Mongol Irani0, The Khatuns, 1206-1335 (Edinburgh University Press, 2017), 1uc0u821133, https//www.jstor.org/stable/10.3366/j.ctt1g09twn.7.,plainCitationBruno De Nicola, Introduction The Study of Women in the Mongol Empire, in Women in Mongol Iran, The Khatuns, 1206-1335 (Edinburgh University Press, 2017), 1 33, https//www.jstor.org/stable/10.3366/j.ctt1g09twn.7.,citationItemsid581,urishttp//zotero.org/users/2710553/items/U7BJ4DFV,urihttp//zotero.org/users/2710553/items/U7BJ4DFV Bruno De Nicola, Introduction The Study of Women in the Mongol Empire, in Women in Mongol Iran, The Khatun, 1206-1335 (Edinburgh University Press, 2017), 1 33, https//www.jstor.org/stable/10.3366/j.ctt1g09twn.7.

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