I was born in November 1964 in Erdos West Etuoke flag of a herdsman home. 8 years ago I have been living in the pastoral areas, where we are not grassland, oasis should be considered it. Ordos is the desert more places, our western desert more, our place called “Balar”. My hometown of the ecological environment is not very good, I grew up in that environment. There is a sister at home, she is one year older than me, a child together in the pastoral area lambs. Our neighbors are about 3 km from my house, arguably I should feel lonely, but did not feel lonely, because I do not know what the outside world is. I am 8 years old to the commune to school, his father was already a commune hospital doctor, the mother is there to do something. In 1972 when I was 8 years old I began to learn Chinese, not Chinese before, even the sentence will not curse. Our commune is called Gila, “Jira”, sixty, the name comes from the early 20th century, the local sixty heroes composed of “lonely dragon” movement. Commune only one Mongolian mixed primary school, but in 1972 Mongolian class was canceled. Before my sister on the Mongolian class, to me when only Chinese classes, 73 years and restored the Mongolian class. I have no trouble now why the year to cancel the Mongolian class, I did not deliberately to find the reasons. But the yin and yang it, I began to learn Chinese, but the beginning of talking about Mongolian Chinese, some still can not change.

After three years in that school, in 1975 the father at the time Ike Zhaomeng (now Ordos City) hospital to find a job to do the Mongolian physician, we followed to move past. At that time the seat of the Union - Dongsheng - population of 30,000 people, the Mongols may have about three thousand, I directly into the Chinese environment. 75 years at that time China’s national policy is very left, ethnic relations are very tense, one to such an environment, I immediately felt to be discriminated against. In the pastoral area, although I am on the Chinese class, students also have the Han people, but the local Han are mostly from Yulin, Shenmu and other people to flee the past, many people or very early to go. They have been Mongolian, most of them will speak Mongolian, some people but Chinese is not very good. We used to call them “irgen”, that is, people, rather than today’s common family, “hyatad” (Khitan people). Of course, in the Cultural Revolution, some of them went to fight and grab, dig “new Inner Mongolia People’s Revolutionary Party”, where it became a hardest hit. Although the Mongolian and children fighting a lot of things, but we do not have much feeling of children, our feelings with adults is not the same feeling. But after the city to have a strange feeling. To the city the next day, we took to the streets, there are children chasing us to fight, while throwing stones, called “Montana”, perhaps we are too “swaggering” it - my grandmother wear Mongolian robe. I was 11-12 years old, then produced a national consciousness, that we were chased because we are Mongolian. I do not have much memory of primary school experience; very strange, I just remember to fight with the Han students, do not remember that we have too much friendship between. When I went to that year, my sister retired, she was originally Mongolian classes, after the city because there is no Mongolian school, had to go to a school with me, because she can not keep up with a class of Chinese. I do not have much memory of that experience, only a feeling of repression.

Junior high school I was on the Iraqi League League first secondary school, be regarded as the best local school. I do not have much memory for these three years. I was in high school is 1980 that year, the first full league exam, I checked the first, into the Ike Zhaomeng a high school in the key classes, be a sharp tip. I was sick two months later. I could not hear an ear, then another ear was deaf, then had to drop out, so I only on the 2- month high school. Spent a year at home to Ike Zhaomeng radio and television station to do the guard, where worked for nearly a year. During this period, one of my ears replied to the hearing, the parents begged me, “you can not do this, only 16,17 years old, you from the best students into this, you have to go back to school.” But I do not want to return to school, because many people see the best students “degenerate” into this, gloating, I am more reluctant to go. The teacher told me to go back, I said no, I want to self-taught. I made a bet with them, and I did not believe me than they were. 82 years college, the test was not very good, because I did not fully read those things. I take the exam for the last three months before the college entrance examination. I remember that year I took the League No. 4 - because that year high school from two years into three years, my classmates are 83 college entrance examination. But even so I did not account for too much cheap, because I only test to the Inner Mongolia Normal University (a year later renamed the University) Department of foreign language English major, and students in the supernatant of North China.

Autonomous Region of the capital of Hohhot in Inner Mongolia Normal University is a Mongolian and Chinese schools, Mongolian and Chinese students each half. Inner Mongolia University is the best university in Inner Mongolia, Mongolian students only one-third, two-thirds of the Han students. We are more Mongolian students there, because the teacher is to train the teacher, so the students from the pastoral area more. 82 years to 86 years, China’s big situation is anti-alienation, anti-petty bourgeois liberalization, while the University there are a variety of cultural activities, such as a lot of salons. Although we are in the frontier, but it is impossible from such a cultural atmosphere, but also actively involved. Whether it is involved Ye Hao, involved in Ye Hao, more than 20 years later think about the scene was still very exciting. Why did I study anthropology later? In the early 1980s, China had such a big atmosphere: the cultural and political development of Beijing and Shanghai, and the controversy inevitably affected the national relations of the frontier. Inner Mongolia is a border ethnic minority areas, our school is Mongolia, Hansheng half of the students there are also ethnic relations. In the university, the Han students think they are superior, but the Mongolian students admit defeat. Mongolians are a bit different from other Chinese ethnic minorities, and we rarely have a sense of inferiority because we have a sense of history. Today, these things are very interesting, and sometimes there are “heroes do not mention the year Yong” such a sigh. When ethnic minorities are subjected to some discrimination, we are going to fight. But this struggle has no fist, but with a pen. So there is competition, academic competition, intellectual competition. At that time we were Mongolian students interested in their own culture. The Han people are also interested in their own culture. We are likely to walk in front of other ethnic minorities at that time, with the Han interest in culture is synchronized, rather than derived, derivative.

There is a problem in this direction. Han Chinese students and intellectuals in the exploration of their past, present and future, when these things feel pain, we are for their past, present and future feel confused, began to explore a way to get rid of these dilemmas. Han’s intellectual circles, when he criticized his culture, looked out to see a blue sky, see the blue waters, longing for Western civilization, such as freedom, democracy when these ideas, when their utopia is the United States, Japan, in Inner Mongolia, what is our Utopia? Reach our Shangri-La is necessary to go through Beijing so go, or do we have our own route? Mongolian consciousness is not a piece of iron, among us the consciousness, understanding, understanding of China, identity is not the same. A large part of people agree with China, followed by a large flow away. There are a number of people have anti-trend thinking. Some of us are asking: why do we come to the present? What is our ethnic relationship today? Why is the Mongolian divided into three countries? We are in Inner Mongolia, north to see the Mongolian People’s Republic - the former Outer Mongolia, the north of Buryat Mongolia, and then far away there Kalmyk Mongolia. These real geopolitics make part of the Mongolian youth, intellectuals think of some problems. Especially those with national consciousness, Mongolian sense of history, dealing with the Han, but also know some people outside things, as we learn foreign language, more with such a strong feeling.

At that time, the Inner Mongolia University Department of Foreign Languages has a teaching foreign language teacher, he is the University of Hawaii, Ph.D. He and our teachers and other universities in Mongolia students, teachers, many exchanges, do some salons in English to discuss some issues. At that time, China in the criticism of their own culture, criticize the Great Wall, hate their own yellow skin, the Yellow River, yellow land, critical history, criticism of the northern conquest of the nation, we should have any response? At that time there was no “Chinese nation” concept, the Han people have a strong sense of the Han, he thought he was behind, to find some roots, such as accusing the Mongols, Manchu people to China to bring backward, ignorant, which let us start thinking The On the other hand, when some of the thoughts in Inner Mongolia were triggered by the previous problems, such as the Cultural Revolution in Inner Mongolia, the problem of the new People’s Revolutionary Party in Inner Mongolia, etc., Inner Mongolia was the hardest hit in the country, and many Mongols were hit and hit. In such a situation, any thoughtful, conscious person, can not be confused to live. So I grow the ideological background, the reality of the northern frontier, as well as geopolitical issues, etc., must determine the people like me to pursue the goal, the direction and other Han intellectuals is not the same, it can not be the same.

So we started learning anthropology, we learned anthropology with the mainland to learn anthropology is synchronized, of course, our condition is not so good. For the sake of the American enlightenment, we began to come into contact with anthropology in 83,84. We listened to him and went to Beijing Foreign Language Bookstore to buy some books on Taiwanese translation and continental piracy of Levi-Strauss. At that time the background of anthropology was very vague, but we had a strong sense of the need to use anthropology to explore, understand and with other peoples in the culture of a reciprocal exchange. Under the direct influence of the foreign teachers, Inner Mongolia University and Inner Mongolia Normal University in the 1986-89 four years out of the four anthropological Mongolians, three to get a doctorate, one to get a master’s degree. Three of them went to the United States, and I went to England.

I went to England in January 1989. I am going to study abroad is not smooth sailing. When I graduated from college, someone said I should go to graduate school, but I did not test; because the Inner Mongolia University, a professor of history in Mongolia sawmy English, Mongolian language ability. Although I did not go to Mongolian school, but I was the Mongolian language to learn. He is very important to me, like me, then the three language talent in Inner Mongolia at the time a handful, no more than five. But when the old man is not in the distribution; I am from the following people, according to the distribution system at that time, where to go, I returned to his hometown, although very reluctant. I went to a flag middle school to teach English, in a very remote place.

Big city in the vigorous cultural activities, I feel very lonely in the following, very much remember the atmosphere of the city. How to do it? Be determined not to sit still. I started doing some amateur anthropology at work, doing some fields, translating, and translating Mongolian scholarly articles into english. In 1987, a Cambridge University anthropologist to do the fields, I showed her what I did, a year later she sent me to visit Cambridge University. Before I changed the work, to the Ordos cashmere sweater factory to do the translation and clerk, which is their first batch of translation, I was the translation of the Ordos Cashmere Group veteran, and once “warm” over “the world.”

I went to Cambridge University in January 1989, when I was not an anthropology, but a visit to the Mongolian and Central Asian Studies Center under Social Anthropology, for general Mongolian studies. Stay there for 3 months, then they think I am very good, so gave me a delay of 3 months. This time the situation in China has undergone great changes. I do not have much attention to this, although every day watching TV. On the one hand feeling this is very far away from me, because I was in the following after 86 years, no cultural activities in the city. At that time Cambridge teacher asked me willing to stay to read Dr., so I applied to the scholarship, began my anthropology career. I entered the Faculty of Anthropology at Cambridge University in October 1989 and read a doctorate from a year later. That year I was 25 years old. At that time the ambition was to come back to study my home Erdos Genghis Khan Festival, but at that time the Chinese environment, come back to do the field is not much possible. In 1988 Gorbachev went to China for a historic visit to China and the Soviet Union. With the Sino-Soviet reconciliation, Mongolia-China relations also reconciled, the border is open, the two countries do not visa to visit, I think this is a historical opportunity. In the summer of 1990, the Mongolian People’s Republic of China opened a “Mongolian secret history” written 750 anniversary of the meeting, I went to Ulaanbaatar to attend themeeting, for me this visit is historic. I would like to first test the possibility of doing the field. At that time Mongolia had just democratized, I felt very interesting. I was going to study the process of democratization in Mongolia: in Central Asia, as a former socialist country, what is Mongolia’s understanding of democracy and why is its democratic revolution successful? China is also the pursuit of democracy, freedom, people Mongolia success, so I have to study it.

I made fields in Mongolia from April 1991 to April 1992. The receiving unit is the International Mongolian Association, where I am the assistant editor. During this period I do not have much understanding of democracy, it touches on the Mongolian national relations have a new understanding. After the opening of the border, many Mongolian Mongolians are willing to go there to immigrate, settled. At that time a strong feeling was that at the end of the 1950s, two Mongolia had not traveled for 30 years, and after the opening of the border we embraced each other and tears; but I soon discovered that the mood was short and the passion was a cool And looked at each other. Inner Mongolia people see, these people are not we imagine the Mongols; Mongolian people see the Inner Mongolia, we are not they imagine the Mongols. Can be seen 30 years of complete separation, resulting in the same nation between the two departments of the cultural differences between how big. The most important thing about cultural differences is the Russianization of Mongolia and the localization of Inner Mongolia. Mongolia has a kind of expectation in Inner Mongolia, a kind of expectation that we have a expectation in Inner Mongolia, and there is a conflict between these two expectations, and the reason, process and result of the conflict are the subject of my research. Inner Mongolia people expectation of their disappointment, disappointed; their expectation of the Inner Mongolia finally led to a complete abandonment, not only a disappointment, but from the bottom of my heart to produce a do not agree. Inner Mongolia, despite their disappointment, but still agree with them, and they are not agree with the Inner Mongolia. Of course, this is only the general situation, which some people are not the same.

In the early 1990s, China and Russia had a strong sense of the two Mongolia - Inner Mongolia and Mongolia. Note that I did not say that outside of Mongolia, it is notoutside Mongolia, it established an independent country, if that is called Mongolia, then it is part of China, is said with the Chinese centralism. Russia and China, the two countries, especially China always think that the two parts of a nation together, there will be flooding pan-Mongolianism, yellow fox again, three Mongolia unified - three Mongolian reunification and Russia’s Buryat Mongolia once again to build a huge empire - caused the threat to China and Russia. So the two countries are very suspicious, suspected even against the three Mongolia, or two Mongolia, because Russia’s Buryat Mongolia is not particularly positive, the forces are not particularly large, the population is not a lot. I was exploring the question: the Chinese side also had a xpectation, his expectation and his assumption of assuming that the Mongols were going to be united in a certain one. Chinese people see the Mongolian and Inner Mongolia exchanges, that is collusion between the two sides, to engage in Mongolia independence, or internal and external merger, and then to suppress. But my study found that the two Mongolian have a short passion, passion after the end of a calm, mutually exclusive. I explored these questions in my doctoral thesis. One of the big questions I have explored is why most people in Mongolia do not agree with Inner Mongolia? What is the reason for their disagreement? What do they think of the Mongolian nation as a nation? What kind of person has the conditions to become Mongolian?

We are the Inner Mongolians, Mongolians in China, they think they are Mongolians, China also recognized them as Mongolians, and is a strong Mongolian ideology of the Mongols. Then the Mongolians should be admitted that the Mongols of China are part of their lost nation and are lost brothers, but they do not think so, even if they really think so, they will not like China, Their own in the overseas are summoned back. China’s overseas compatriots, overseas Chinese do everything possible to be the roots of the leaves, they have such a big Chinese concept. This is the Han way of thinking. Correspondingly, I explored: why is there no way of thinking in Mongolia? Inner Mongolia and Mongolia that is not in a sense by the impact of this thinking in China? Because China is a pan-Chineseism (China’s pan-Chinese self-identity is a positive concept, but he says that pan- Mongolianism is wrong). So I was exploring why Inner Mongolia had such a strong idea, but Mongolia did not.December 27, 1911 is Mongolia this new country declared independence days, it is independent of the Manchu. From the perspective of the Mongols, it is anti-clear, it is with the Chinese revolution at the same time, the demise of the Qing Dynasty made a lot of contribution. It is independent of the Qing Dynasty earlier than the Han in the Qing Dynasty, this must be grasped, this grasp is conducive to understand why Mongolia since the country. You must stand at the angle of that era, do not be overwhelming. Today’s Han is not the time of the country’s owner, that time the country’s owner is Manchu, deputy owner is Mongolia. So think of these so I am feeling, in today’s many of China’s discussion, many historians made a most basic historical time and space error, but unaware.

I have studied the process of establishing Mongolia, its process and its process of nation, and the process of socialist democracy in Mongolia. I found that this country was established by a tribe of Khalkha, which was established for the Mongolian clan of Khalkha. Like the blacks of the United States to see the flag lament the banner of the country there is no black shadow, the Inner Mongolia also lamented that they discussed the process of the founding of the country without their copies. At the beginning of the country the position was established for that tribe, not for all the Mongols.

This problem is solved, the Mongolians in Inner Mongolia is not their overseas national. Why is there such a situation? It depends on Mongolia’s own social structure. We are sub-tribes, like some countries in Central Asia, like Liangshan’s family, like a family control of the regime, the other family is not part of the family, not to mention Mongolia is a tribe to set up the country. Just as the Black Yi and the Black Yi are equal, the Mongolian ministries are equal. We can not enter their tribe. But that does not mean that the establishment of Mongolia without the contribution of other Mongol tribes. It is by the Inner Mongolia and Buryat Mongolian people to help build.

To understand the development of Mongolia, but also to mention the 1945 “815 recovery” after the fate of Inner Mongolia. The Eighth Route Army is still in Shanxi, Shaanxi this area activities, the Kuomintang is still in Sichuan, did not go down the peach when Mongolia and the Soviet Union came in the liberation of Manchuria and eastern Inner Mongolia. When we talk about this time we must talk about the geographyof the time, but also to see that when this is a socialist camp, can not use today’s nationalism to subjective speculation. After the Soviet Union and Mongolia came in, there were two Mongolian movements at the time. Inner Mongolia in the Japanese iron hooves under the liberation, how do? To whom, to China? How was a country at that time, did it have a decent regime? Who is qualified and can take over Inner Mongolia? Communism is the liberation of all mankind, the communist why the liberation of the place to a nationalist-led regime? But these interesting arguments have not started, the fate of Inner Mongolia is not determined by the Mongolians themselves, but by the world powers decide. Yalta meeting decided to belong to China, Inner Mongolia, the Chinese National Government recognized the independence of the People’s Republic of Mongolia. Chiang Kai-shek allowed the Mongolian referendum, 100% through the Mongolian itself as the masters; in January 1946, the Republic of China recognized the independence of the Mongolian people, but Inner Mongolia into a part of China.

The fate of Inner Mongolia is decided at this time. At that time, Inner Mongolia also adopted a referendum approach, his referendum is to join Mongolia, many Mongolians made a referendum, some leaders to collect signatures, carrying a sack to Ulan Bator, but Mongolia is subject to the Yalta agreement, but also to preserve their own Of the independence, and finally decided to entrust the fate of Inner Mongolia to China comrades, that is, the Chinese Communist Party.

After 1946, the revolution in Inner Mongolia became a part of the Chinese revolution, before it was part of the world revolution, and many of its revolutionary movements were led by the Comintern, all from Mongolia and the Soviet Union. Of course, the Chinese Kuomintang and The Communist Party also participated. In the referendum, many people moved to Mongolia, because it is nomadic, if the princes are determined to join the Mongolian country, let the people to the Mongolian package split, into the carts through the border, one or two days to go The Look at the Buryat Mongolians. After the Soviet Union in October, the civil war in Siberia, Buryat Mongolian in order to avoid the war to move southward, several provinces in northern Mongolia into their ghetto, some people to the Inner Mongolia Hulun Buir region, so Buryat Mongolia is divided into three. After the Buryas entered Mongolia, they played a very interesting role, some joined the Soviet Communist Party, became the spokesman of the Soviet Union, a person joined the White Party, against the Bolsheviks. But in Mongolia independence, it provided the resources of intellectuals, because it was earlier than other Mongolian people accepted the Western things; their intellectuals to Mongolia, the first to do the school, newspapers, research science, ethnology. Inner Mongolia here for the Mongolian state to provide some military and diplomatic support.

Although Mongolia is based on the establishment of the Khalkha Ministry of the country, but in the establishment of the process, there are many Burya people involved, there are many Mongolian people involved, but also the participation of the western Mongolia. Many of these people in Xinjiang, Siberia, Inner Mongolia. Their Mongolian not only confined to Mongolia, but with the neighboring countries together, while the Khalkha is limited to their ministry inside. Mongolian nationalism has emerged two tendencies, one is the Khalkha this tribe-based Mongolian centralism, one by the other Mongolian Mongolianism. The internal struggle is dominated by the two sides, and this struggle is sometimes very intense.

In the process of socialism, the Mongolian people were deeply influenced by the Soviet Union, the Soviet Union is also very high-handed, his ancestors were ruled by the Mongols, they are very clear how the Mongolian culture, but also know how to deal with the Mongols. Like the Manchu, once the Mongolian conquered, know the old master of the temper, they turned over to know how to subdue the Mongolian. Mongolian defeat did not defeat the hands of the Han people - Han history has never been a way to deal with the Mongols, only the Qing people know the Mongols, because Manchu is semi- nomadic, has been subject to Mongolia, most of his culture is Mongolian culture. Russia is the same, he was governed by Mongolia for 240 years, the process of its ethnic growth is Mongolia’s aggression, occupation and rule is closely related to the invasion of Mongolia, the occupation and the rule there is no such a nation in Russia. His “other” is the Mongols, but at the same time his ideal is the Mongols. After the 17th century, Mongolia was divided into two parts, partly by the Russian emerging empire, partly bythe Manchu this emerging empire. Grassland was carved up, the Mongolian nation completely decline.

One of the Mongolian diplomatic methods is to marry, and to be ruled by the rulers, history has always been the case, such as North Korea, North Korea, 13 of the 11 princes married Mongolian sweat room. Manchu also engage in Mongolian marriage, their princess are married to the Mongolian princes, Mongolian princes are their son-in-law, Emperor Kangxi’s mother is Mongolian. Interesting is that the relationship between the Manchu has such a profound “you have me, I have you” tradition, but they are now two nationalities, no one says they are one. Why not say that this is a question worth studying. Russia learned this set, the Soviet Union in the control of the Mongolian People’s Republic of time is also a pro-and pro-way, Mongolian leaders most marry a Russian wife.

I continue to talk about the Mongolian national process. This country is composed of a main tribe, from the perspective of modern state, it is not typical, but common. Its structure and internal ethnic relations with China and other countries have great similarity. Such as China, according to Ulan Faw’s argument, China is jointly created by the various nationalities, one of his contribution is to let the ethnic minorities also have this contribution, before this argument, I remember that the Constitution of 1982 was formally proposed by the ethnic minorities and the Han nationality. That is to say that the minority is the owner, but even so, who is the owner of this country, which is everyone knows. In other words, the main ethnic nation appeared, Mongolia is the case, its main body is the Khalkha people. The process of the formation of the Chinese nation is to gradually eliminate the particularity of ethnic minorities, making it into the Chinese nation, it has a process of enlightenment, which in China is very praised to promote. I am not here to say. I will be more self-criticism of the spirit of self-criticism it.

How does the socialist Mongolian nation form? You say Khalkha dialect, married Khalkha wife or married Khalkha husband, according to this ratio, the more the proportion, then you this tribe into the socialist Mongolian nationality deeper. In the1960s, Mongolia was influenced by the Soviet ethnology, and ethnos and ethnic process were used to study the process of the socialist Mongolian nation. This is a scientific research, but also directly reflects the national political issues. This ethnic group is mainly based on the Khalkha tribe, the other Mongolian tribes said Khalkha dialect, forget their dialect, as if you give up talking about Sichuan dialect, said Beijing, became the Chinese people, because Mongolia Is a monopoly by the Khalkha, and China by the Han monopoly. This is not a special phenomenon, but a common phenomenon, so when I was criticized, the Chinese people did not need to be too angry to listen to the Mongolian did not listen to the need to be too angry, because I just pointed out this phenomenon, other countries are like this The But in this process, many people within Mongolia have a kind of injury, which should face the reality. China is also the same, in the process of the formation of the Chinese nation, non-Han ethnic harm, it should face it. It is worth pondering that in China, he is a compliment to this injury, that is the best in Mongolia is the case.

In the imagination of Mongolia is a single nation, that a language, unlike the Chinese nation is seven or eight generation can not beat, irrelevant people together, especially the culture is not linked, but from thirty or forty years Before finding the origin. But Mongolia is not the case, any historian in the world have admitted that all of these Mongolians are a nation, when China said that the Mongolian belongs to the Chinese nation, it also admitted that the gang is Mongolian, He also admitted that there are Mongolians abroad, the Mongolian and the Mongolian is one of the. How does this Siamese baby break? This is a culture of the world recognized as a unified nation, but the internal emergence of these fission. My doctoral thesis explores the diversity of Mongolia. Why explore the plural? Many Mongolians do not understand that he believes that Mongolia is a very pure country, but I see it is a single tribe-based, other tribes can not be included in the system of the country.

Mongolian culture is a very small culture, I want to make some of the Mongolian culture, so that every Mongolian Mongolian tribes are equal, the history has always been equal, never said to talk about which tribal dialect became Mongolian TheThe establishment of a modern country is a privilege, we are willing to respect it, but there are beyond the nation - state things, right? How the Mongolians recognize each other, this is their very painful things inside. This kind of pain as someone else’s object of entertainment, the split within Mongolia so many people happily. There is a problem inside empathy, do not always gloat, because you have their own pain. Especially in China, a Han scholar how to understand the pain of others, who did this, how can we do this? I want to explore this thing. Empathy should be mutual, when you see someone else’s pain, you have to understand his pain, because you are also people, you will also have the pain. In the cultural diversity, mutual recognition, good for Mongolia, for other Mongol tribes Ye Hao, the world is also useful. Which is likely to be mentioned here: the unity of culture is not a political unity? Is it that I am selling a “pan-Mongolian” The We should acknowledge the status quo: the pattern of the world has been formed, and the two Mongolian reunification is likely to be part of the wishful thinking, because they think they are the victims. But they demand that such unity is likely to endanger Mongolia’s own sovereign independence. Its existence is very fragile, by two large countries of the attack. So, and should understand why Mongolia is not willing to agree with the Chinese Mongols, they believe that if the identity will cause China’s unhappy, will certainly endanger their own country’s sovereignty, he did not want to do such a dangerous attempt. But can this be a reason not to recognize each other? Become a mutual distrust, look down on each other reasons? So I explored the way of seeking internal reconciliation and mutual understanding under the status quo of recognizing the international pattern. I propose Greater Mongolia, like Greater China, it is not a political Mongolia, but a culture of Mongolia. In the cultural framework of Greater Mongolia, but not to endanger the current political landscape. My research direction, interest and the 80 - 90 years of the world pattern, the world ‘s thoughts closely linked. At that time the socialist camp in the collapse of nationalism in the rise, different countries in the exploration of internal integration. Although I explore the local, but it has a common.

Although this study is Mongolia, but it reflects the InnerAsia, in a sense, I study the Mongolian studies, but also Chinese studies, Inner Asia, is East Asia. I do not want to be confined to which country, but transnational. I completed the study in 1993 and got a doctorate in October.After that I got Cambridge for a year of fellowship, studying Tall Temple, where spent nearly three months. At that time I would like to know the Mongols own high culture, that is, Tibetan Buddhism. Mongolian culture is a hodgepodge, from the integration of different cultures. Later, Tibetan Buddhism entered Mongolia for the second time, forming our main culture, all the religious beliefs, the temple writing, education all with Tibetan. To modern times, democracy, science and anti-religious ideas and so on to the future of religious things to exclude, began to focus on the development of the so-called socialist national culture. Mongolian traditional culture in Inner Mongolia is to give up their own ingredients more; modern Mongolian nationalism, the emergence of power “power” of worship, while identity perspective to define what is my, what is not my but foreign of. First of all, the understanding of the “power”, then Young Mongols, young Mongols, found that Buddhism had a negative impact on the fertility of Mongolia, its martial arts have completely destroyed.

So it became the spirit of martial arts and Genghis Khan as the representative of the glorious history of the opposite, must be cleared. That only the restoration of Genghis Khan’s historical pedigree and cultural spirit, in order to modern, in the fight against other ethnic groups to survive. Second, in what is their own culture, what is the issue of foreign culture, they found that this is a foreign religion; that shamanism is superstition, Buddhism is foreign, have to abandon, so that nothing is gone. And then later is the form of the nation and the content of socialism. The content of socialism is the content of socialism in China, that is, the content of the Han nationality. The things of the Han people have become our things, and we have done some dressing and dressing up and become Mongolian culture. So what is the Mongolian culture, what is the content of Mongolian culture is confused, so want to understand the history of Buddhism and culture.

Tart Temple and Mongolia have a close relationship, it is from Mongolia, the most recent, one of the most sacred Buddhist center, is also the birth of Tsongkhapa place. In the eighties and nineties its monastery is Mongolian, but also Tsongkhapa father’s reincarnation. I am very young to know this thing, so very yearning for this place. We Ordos Department where there is a village of their own, is a living Buddha’s big house,where he lives is also the same family of monks living, counseling, repair the place. When I went to 1993, I had fallen. I have been interested in the relationship between Mongolia and Tibet since then, but the study is very short, because the shortage of funds.

In 1994, I found a job at the United Nations Environment Program to study the environmental problems of American Indians. Mono Quebec (now known as Haudenosaunee) residence New York Shangzhou area by the surrounding industry against the waste water flow to their rivers, they sued the United Nations. I entered the United Nations as his first indigenous fellow, the indigenous researcher, because of the relationship of the Mongols, who regarded me as an indigenous person. I am responsible for helping them to organize the documents and submit them to the United Nations. The study was good for me, and I began to understand what was indigenous people, what was their politics, and their relationship with the American nation. I personally realized that the American political system, the United Nations system - the United States and the United nations such forms are from the Indians there, such as the Iroquois Union. The main body of the United States should not admit that such a political culture is what you despise, destroy this part of the people to you, there is no such ability and mind to admit this? Nobody dares to admit it. Every time they always say how can we learn such a good thing from the barbarians, we must learn from the Greek city civilization. The main body of its face thick skin here. But the Indians for their own livelihood did not ask him to admit it. I have studied this problem for a while.

And then is aware that the national pattern of the United States is not as many Chinese scholars think, are composed of immigrants. There are two kinds of people in the United States, one is the indigenous, the territorial, the land, the political nation, it has the reservation, the reservation; without the consent of the reservation, the federal government can not go in. The United States and the Indians are legal relations, the contract; a group of defeated, there is a treaty, I took your things away, give you a receipt it. The United States is such a group of people, they are with the concept of land and political concepts, there are ethnic, national, land boundaries of the group. Another part of the group is from overseas, his value orientation is not where to take a piece of land, build their own kingdom, but to integrate into this society, to climb. Many Chinese intellectuals went to the United States a few days to see New York, Los Angeles, Chicago, that this is “the United States”, then move this to China, want to take root in China. He misunderstood the American political structure. American multiculturalism is aimed at immigrants, alien groups. After the Chinese people go to Chinatown, there is no need to speak English, can speak their own language, called multi-culturalism, but this multi-culturalism relative to the Indians is what kind of relationship? What is the influence of the American culture on the Indians? What kind of ethical and moral requirements require the Indians to accept such a cultural form? No. The Indians did not accept that he had signed an agreement with the US government, had his own land, bounded, without the consent of the Indians, and an American had no right to enter the reserve. I am through this to see China, the Chinese nation is like the United States as the alien, come here to struggle people? Not such a group of people. Each nation has its own hometown, and has long developed with the Han in parallel. Putting American-style “pluralism” into China’s border areas, what is the consequence? I began to consider these issues in the year.

After the end of the United Nations study, I began to study Inner Mongolia since 1995. Cambridge each college has one or two research fellowship each year, give you three years of money, no teaching tasks, let you do research, mainly to let you modify the doctoral thesis, published, and then published several articles to find work. I was fortunate to get Corpus Christi College’s fellowship. I revised the doctoral thesis on the one hand during the three years, published in Oxford University Press in 1998, called Nationalism and Hybridity in Mongolia. During this period I began to study the issue of Inner Mongolia, the entry point is “national unity.” I would like to use this to understand China’s national politics. What I am interested in is the relationship between the state and the ethnic minorities, the relationship between the majority and the ethnic minorities, which is coordinated by the idea of national unity in China. How to understand China’s national unity, where does its history come from, and what is the problem? I simply talk about two articles, one of the books I published in 2002, The Mongols at China’s Edge: History and Politics of National Unity. I think that national unity has two meanings: one is the unity of all nations in the country; the other is the relationship between the study,the friendly relations between nations also called national unity. Chinese can not reflect the meaning of the two, English is also. The first two chapters of this book are “Ritualising National Unity” and “Naturalising National Unity” - ritualized national unity and naturalized national unity. The first article is to study the Qinghai Lake Festival. In 1723 the Qing Dynasty defeated Luobu Dang Zeng, Yue Zhongqi kill the enemy, people worry about the occasion of the horse, there has been a spring, the Qing army after drinking the spirit of greatly increased, defeated the enemy. Later, the Qing Dynasty to commemorate the victory, the victory attributed to the day, the day to help the Qing Dynasty side. Spring in the lake in Qinghai, so the beginning of the choice of remote sacrifice, and later people want to sacrifice, sacrifice when the Union, the emperor to commemorate the punishment. Later, the Mongols and the Tibetan people for the Qinghai Lake grassland played for 100 years. Because the Mongolians after the reunification of Tibet, did not withdraw; Later, after being defeated, the Tibetans felt that the Mongols occupied their own pastures and they wanted to return to their hometown.

The policy of the Qing Dynasty is to support the suppression. At the beginning of the rule through the rule of the Mongolians, and later because they played too open, then pull together to mediate the Union. Manqing a fall, the local return, such as Ma Jiajun came out, they are the Northwest Muslim group, on behalf of the Emperor held a festival. In the 1930s the National Government withdrew from Nanjing to Chongqing, to the northwest of the capital, the southwest is its lifeline, must be entered. In the east there are Japanese customs, the northwest is the Muslim autonomy. Warlord is the local autonomy, with the nationalist argument is called the warlord rule, with anarchist argument is the local autonomy. After the Japanese came, if the northwest this place is not open, the national government will be threatened. But how can the central forces enter the northwest region? You said there is a problem in the northwest, people say no problem, I am part of the Republic of China ah, I did not surrender to Japan, I keep your border, you want something I give you, the Central Army no need to come here. At this time Mongolian and Tibetan people began to accuse Ma Bufang these returnees against their oppression, told the National Government. This gives the central a good chance to go there mediation. Send the officers to the lake in Qinghai Lake Lake, spread the remarks that Ma Bufang how to. Sothat the Northwest Warlords will not let the central government to enter the reasons. Ma Bufang Mongolian and Tibetan people and Deng Xiuting against the Yi is the same, the first is to catch the hostages, so that their children go to school and so on. Union, the Central Han representatives went to the Hui leaders, Mongolian leaders, Tibetan leaders, are there Union, said we want to be consistent with the outside, solidarity and the like.

This form of communist party also inherited later. So the festival lake festival from a symbol of celebration of conquest becomes a symbol of celebration, it embodies the relationship between power. Talking about the relationship between the central government and the frontier, Western theory often think that the central authorities to enter the local, suppress the local, because there are taxes and so on factors, the penetration of state power is from top to bottom. But in China’s border areas is actually a triangular relationship. Border warlord forces, local autonomy and indigenous conflict, indigenous is the weak, can not deal with them, they find the central, because they think the central is just, hope it to mediate, so the central forces are invited to come. This time will encounter a lot of boycotts, these boycotts are often not from the border indigenous peoples, but from the border of the Han Chinese, or return to local forces to resist the central. The real separation of the central, the resistance is not indigenous peoples.

I think they have a different view of the study of ethnic relations in China. I think their perspective on Chinese ethnic relations is cultural politics. When they look at ethnic relations, they are like sex and see who is above Here, in the ethnic relationship is the bed of effort to reflect the metaphor. National politics is not the meaning of this, not I see you pretty not beautiful problem. I and pro to show that in Tibet is the text of the Princess, in Inner Mongolia is Wang Zhaojun married Huhan evil. I found that the Chinese literati on the pro and Wang Zhaojun description of the existence of historical evolution. At the beginning of the Han aristocratic white horse, 30 million soldiers were surrounded by the Huns 7 days 7 Night, his military adviser thought of a brilliant idea: the emperor, can you marry your daughter to him? He became your son-in-law, son-in- law generally will not make a clerk, his son called your grandfather, he will not play grandfather, will not play uncle this side. So the Huns will be self-defeating. Han Gaozumay be reluctant to own daughter, to get a room was sent to the room. This is the beginning of the pro and pro. To the Han emperor when there is a story. At first the story is very simple, the backyard has three thousand maid, one of the most beautiful is Wang Zhaojun, so give it Later, the Han Chinese literati more depict the more beautiful, and finally she became one of China’s four major beauty. There are a variety of stories with the Han emperor’s love story. Huns came to the side, the Han Dynasty to get her out to meet, the results of the emperor a look, wow, so beautiful, and asked who cheated me, the original is the artist blinded me, was my most beautiful concubine. But still have to give people ah, do not agree, then people hit you ah, then the painter to kill, the painter made a scapegoat. In the other time, crying, born from death. Later Wang Zhaojun in the Han Dynasty and the Huns in the river community committed suicide. You see the Han literati is not let Wang Zhaojun into the Huns this wild land. At this time there was love, had no love, but the enemy love, she will love her hometown, love Han emperor.

After the Song Dynasty, the Han women began to wrap their feet, that this way the Huns, the North riding conquerors can not be as easy as before they can lend them, because the women will be wrapped in their bound feet. For more than two thousand years, the emotional problems of the Han and the nomadic conquerors in the north were around such a woman. When the concept of Darwinism, modern blood, and so on, any nation with the Han and pro are declared to be part of the Chinese nation and can not run. A Han woman’s blood flow into your blood vessels, you can not run. Han woman’s blood has such a super function. With Wang Zhaojun, Princess Wencheng, can you run it? In the United States, you have a drop of black blood, you are black; in China, you have a drop of Han Chinese blood you are the Chinese nation. China from the 20,30 to the present blood race has been flooded.

My question is that China is a communist country, armed with great Maoism, is it even a woman’s blood? Do you need to use this thing to solidify it? 1959 Dalai Lama rebellion, ten days later, Premier Zhou Enlai began to ask to write the text of the Princess and Songtsan Gambo story, another one or two years, Jian Bo praise Wang Zhaojun, to erase her face tears, let She laughed. When the ethnic relations in the cracks with the pro to make up, this is the peak of the period of socialism ah. What is this kind of thought that surrounds them to spend so much effort to subvert the Marxism, Maoism, to subvert the nature of the country? Wang Zhaojun began to laugh after, with a magic, where she walked, are crops; every Hun woman is beautiful, because she introduced the rouge; she was where the cattle and sheep fat; she seems to have become the north The mother of the nation, with such a super power. Princess Wencheng is like a Tibetan mother. What is the relationship between this lineup of thoughts and Marxism? But it really is to guide China’s current ethnic relations, it is trying to naturalize national unity. I am in the cracks to do some articles, the Chinese national issues in China’s cultural scene, historical scenes and ideological scenes inside, looking for places can not be natural to observe. According to their own observation, with history, anthropology, political science, postcolonial criticism, cultural and other aspects of China’s national politics is what.

This is not a traditional anthropology, can not be found in the traditional pedagogy of Chinese anthropology, and can not be found in Western anthropology. This is my personal. How does a scholar of ethnic origin come to study these, how to play his own perspective, what is the relationship he sees with the subject ethnologist? I did this research in the late 1990s, published in 2002 by The Mongols at China’s Edge: History and the Politics of National Unity, publisher of the United States Rowman and Littlefield. The book also on the land reform, revolutionary history, national heroes and other issues discussed in the chapter, are carried out around the national unity. After writing, always feel that many problems in Inner Mongolia did not say clearly, then I thought Japan did not enter my field of vision. I think it is impossible to understand that modern Mongolian people do not understand Japan’s activities in northern China, so I decided to go to Japan to see.

During this period, I have taught at the Department of Cultural Anthropology at the University of New York at the University of New York at the Hunter College and the Graduate School of the City University of New York. From 1998 to 2007, where he rose from assistant professor to professor. I visited the Shizuoka University in 2002 for two months. From 2004 to 2005, I was a year of study. I was a visiting scholar at the National Museum of Ethnology in Osaka, Japan. I studied the relationship between Japan, Mongolia and China, with particular emphasis on Japan. The views of the problem, as well as Japan in the two Mongolian divisions, the impact of Inner Mongolia’s modernization and role. Between 1932 and 1945, the central and eastern Mongolia had been Japanese states and colonies. Inner Mongolia’s modern nationalism was deeply influenced by Japan, as China’s modern nationalism was affected by Japan. So the development of Inner Mongolia and China’s development is synchronized, rather than derived. At the same time, Japan’s friendship with Mongolia is very deep-rooted, which is beyond the reach of other Asian peoples. North Korea is stalemate with Japan, other ethnic groups are not so close to Japan and Mongolia. When Japan is not good with China, Mongolia and Japan are very good. It has a very close relationship. What is this friendship at the time and now legacy? This is from the beginning of understanding history.

Now a lot of people talk about anthropology how to study history, but did not do the idea. What is history? At the end of the nineteenth century, only the nations that had been linked to Europe had history, and there was no history with this contact. Japan as an island country, with the West contact history is the beginning of the 18th century began. As a country, its history is so short – it does not refer to its past tracing, but in accordance with the specific significance of history at that time to determine. It has a long historical relationship with China, but it is useless because China is marginalized in the modern world pattern. Directly with the history of the West is not or very short, this time to find a thing to connect, this thing is the Altai language, through the Mongolian and Western contact. European Finnish, Hungarian, Turkic, Mongolian, Tungusic, Korean, Japanese, this is a big family, all of a sudden together. This produced an important political effect, and Japan found its own attribution. So its route is Manchu line, it does not agree with China, but recognize Mongolia, through Mongolia to find the association with Europe, to find their own history. This is Japan’s sub-sub-Europe after the re-entry into Asia, a major theoretical basis. It is interesting that Japanese nationalism was inspired by the Mongols in the 13th century. This was the envy of the Chinese in Japan, the 13th century Mongolian occupation of China, Kublai invasion of Japan twice, it is a great impact, when Japan began all the people are soldiers, it is aware of their own differences between themselves and the mainland How is the relationship coordinated? After this appeared pirates, is the harassment of the Ming Dynasty, they observe Mongolia is still not. So, I think that the Japanese national consciousness is inspired by the Mongols. The formation of the Russian nation is also with Mongolia on his conquest, rule has a direct relationship. Mongolia on the neighboring countries to form their own consciousness, around their own consciousness to draw their own circle, the impact is very far-reaching. I began to realize that it was not enough to confine Inner Mongolia to China. In fact, when China criticized nationalism, whether it was Mongolia, Tibet, or Xinjiang, it had something outside it called imperialism , Are accused of this thing. So I think that China’s ethnic issue is a triangular relationship, the main nation - the state, the minority and the external so-called imperialist forces. In such a triangular relationship, China’s nationalism is inspired by imperialism, that some minorities and imperialism “collusion”.

But China is ultimately to domesticize ethnic groups, internalization, on the national border inside. So the biggest sign against nationalism is to seize the relationship, the triangular relationship into a two-way relationship. I think the source of the Chinese national problem is certainly triangular. So my recent research or to Inner Mongolia as the center, put forward to understand the “national politics”, the ethnopolitical ternary structure. I gave the national politics a certain analysis, that it can provide a possibility. In the triangular relationship inside, I am weak, you are strong, you bully me, but if there is a third party, I will not alone with you contest, I together with a third party to deal with you, he combined with me He also has his own advantage, because he is your threat, so we set up a temporary alliance to deal with you. This is a minority, a weak nation, in the national struggle has a hope, a possibility. If it is two dollars, then it is certainly the other side of the defeated, but in the triangular relationship, the deer who is bound to indecisive. This relationship has time, the triangular relationship is not eternal. After the two of us have been defeated, the remaining two yuan. Before we are common to the enemy, the enemy left, how our friends how to coordinate? This is the focus of my observation.

I would like to show that the Mongolian people in modern times with different ally established relations, part of the Mongolian and Japanese to deal with China, they arecalled to be raped; part of the Mongolian cooperation with the Chinese Communist Party, this part of the Mongolian called the Mongolian cadres, But the structure is the same. When the Mongols were working with the Japanese, the Kuomintang was defeated, then the relationship between the Mongols and the Japanese was good or bad? Mongolians and the Chinese Communists together to defeat the Kuomintang reactionaries among the Han nationality, or foreign enemies, then the relationship between Mongolia and the Han, the two friends is good or bad? After the liberation, we do not have bad guys, our internal class enemies, to the rich and so bad right all eliminated, the Han are good people, no national oppression of the factors it According to Marxism-Leninism, national oppression is due to the existence of class oppression, because the other side of the bad guys; bad guys eliminated, the other did not oppress my factors. The bad guys inside I have also wiped out. It is reasonable to say that we should be more united. But the relationship between the nation in the history of the Republic is not very smooth. What is the national relationship between the good people? This is very interesting. When we say that the national inequality, always put each other as a “other” to treat, but remember that China is a socialist country, it is through an arduous struggle, the imperialism, the enemy within the nation, the exploitation Oppressive factors are annihilated by ethnic relations.

But after the liberation of ethnic relations more tense, which in theory how to explain? This is what I want to focus on solving the problem, that is, “good” national politics. We have a strong friendship between the various ethnic groups, but in the construction of the Chinese nation in the community which today, such a tragic state. Many of us did not reflect on. When the triangular relationship into a two-way relationship, why the past friends against each other? I think there is a special feeling in this new hostile relationship. If we are a natural enemy, you bully me, what do I complain? I know you are bad, I was bullied I was not able to Well, up to this. I do not have too much emotion with your feelings, I hate you get it. But when a friend betrayed you, bully you, it is a breach of trust before the common enemy, is a betrayal of trust. How was a betrayal later? The relationship between our nation is not the case. Say you are sorry for me, you betrayed me, abandoned the promise; such an emotional politics. So there is a strong national political emotions, emotions have a strong political. This feeling is not good to explode. This kind of emotion is two yuan relationship is not, only the triangle into twodollars only after. This is the situation facing China’s country. I think this is the Chinese intellectuals should pay attention to.

My research was done mainly during the United States. Because of the return to the Department of Social Anthropology at Cambridge University in 2007, the publication of the book was delayed due to the new environment, which was published in June 2010, called Collaborative Nationalism, which is the Politics of Friendship on China’s Mongolian Frontier, Friendship politics staged in China’s Mongolian frontier. The publisher is Rowman and Littlefield. Collaborative nationalism is my new concept. In general, nationalism is two yuan, I want for my self, my “self” by the “other” to correspond. But in the course of its practice, nationalism is often associated with other peoples. For example, the Mongolian nation and Japan, Russia, or the Chinese Communist Party together to deal with the common enemy, to achieve their own liberation. China’s nationalism is the same, such as the beginning of the Russian Federation. Some people want to cooperate with Japan. Those who oppose the union will call it a traitor, the traitor is working with the Japanese, but it is interesting that these curse is also in cooperation with others. But the key to the problem is that there is no subjectivity in the cooperation, if you forget yourself, for others to fight their own people that is raped. After the union, there was something of relationalism.

I now talk about what kind of anthropology I am advocating anthropology. For the study of nationalities in China, I think we should use “relationship theory” or “relationalism” point of view to think: “national relations research”, rather than “national relations research”. Relationship between the triangle, two yuan, one yuan and other structures. At this time there is a game rules, not you die, but a possibility. There is cooperation, association, trust and betrayal, morality, politics, and emotion. Another point is the issue of minority vision. If I had any insight into Chinese anthropology, or boasted that I had any contribution, I thought I had a new perspective on the Chinese nation. There is a lot of small angles in this angle, one of the angles I have been asking such a question: there are many studies of border ethnic Han Chinese collectors, Yi scholar, Mongolian scholar, but can not find a Mongolian sinologist, To the Mongolian position, view to study, appreciate the Han culture, and then these goodthings to absorb into their own culture. This is not in other ethnic minorities. If so, he did not reflect the subjectivity of the nation, he entered the circle of the Han, where the discussion. Unlike the Western sinologists, have their own grand narrative. In the narrative of the Liangshan issue and the Tibet issue, there are also large Chinese narrative patterns. For example, the study of Tibet and the Han nationality will certainly begin in Sichuan, or from Princess Wencheng, but not necessarily why it is necessary to start from here. Why the Han people to study other peoples, why ethnic minorities can not study the Han nationality, why not reciprocity? What is the difference between this kind of mutual Why the Han people to study the border issue is justified, and border ethnic minorities in their own position to study the Han is not appropriate? This appears academic politics. Perhaps there is such a scholar, but compared to the Han scholar is disproportionate.

Some countries around China, in addition to Japan, South Korea, China’s understanding is very shallow. I read it in Mongolia, its understanding of China is very insignificant, he thinks he is very understanding of China, because he felt that China is bad, study the bad guys do. The level of sinologists in Kazakhstan may not be as good as me, the study is also very limited; Uzbekistan, Tajikistan are basically no Chinese learning, that is, learn Chinese, do business, no Chinese study. It is also the country ah, it should be their most important neighbors to understand! I think my contribution is to explore and understand China from the perspective of the Great Wall. I do not have much research on the ethnic minorities, I study the behavior of China, like my second book, talking about China’s national unity; the third book is a triangular relationship, but still in China’s grammatical structure, And did not go to explore the Mongolian king and so on. I want to go beyond the anthropological pedigree, such as who your teacher is, which school you are, and that does not make sense to me, even though I have to understand them. I understand these, but I do not want to enter this lineage. Because for “what is the problem”, we have irreconcilable views. Many people think that the border is a problem, I do not think this is a problem. Why does he think this is a problem? Probably through this interview, someone said I was a problemable person. That I turn to ask, why do you think I have a problem, why do you think of such a concept in your mind? I want a reciprocal, mutual relationship. I pursue a feeling. I let those who think I have problems, depending on myeyes, we sit down and talk. This is a very critical point of view of ethnic issues. These starting points, the most basic things are not resolved, then there is no use of knowledge.

In turn, some people say that this is not good for national unity. On the contrary, my purpose is to say the problem, because the expectations, imagine the beautiful things there is a problem, I opened the tumor to see it, let it come out to find the way to cure, and finally let the nation more Good unity, or is wishful thinking. The national community needs such a voice, this voice is not necessarily resistance, but engagement, through in-depth conversation, to find a solution to the problem. I have such a view and my experience, my Mongolian historical consciousness has a certain relationship. Mongolians see the world and the Han people look at the world is different. Yesterday (at the International Yi School Conference) was talked about what the Yi people think of where to live, as well as the relationship between Yi, Han and Tibet, and so on. This is about the issue of its national vision. Mongolia’s vision is a cosmopolitan vision. Now a lot of people consciously or unconsciously use the Mongolian vision. Why did China form such a pattern, because the yuan. Liangshan this place, Tibet since then into the territory of China, China’s provincial system is set by the Mongolian, which does not require me to remind. When the Mongols were in governing the country, they also said that he was a man, not an animal, not like the Han. Mongolian rule must have unreasonable place, oppression, graded; but he first admitted that the conqueror is a man, not the beginning to say that he is a person, the other is a pig ah ah ah. When the ruled nation as a man, there will be a political pattern of the characteristics: he will not force you to assimilate, but to recognize your differences, your heterogeneity. So the Mongols set up tasters, let you autonomy. Northern ethnic groups generally recognize human heterogeneity, the Chinese nation is not willing to accept the heterogeneity of others, although today began to talk and different, but this seems to have never been well reflected in the political.

I am also interested in the writing of history, especially the history of the Chinese minority. What is the revolution of ethnic minorities, who is the minority revolution for whom? Now the Republican reconciliation, how to deal with ethnic relations? Chinese national relations are based on the friendship between the Communist Party of China andthe ethnic minorities, such as the Yihai alliance, his hostile party is the Kuomintang, but the KMT and the Communist Party reconciled, there is no internal conflict, ethnic groups can accept the KMT? So how to write the history of minority revolution? Is the ethical basis of the autonomy of ethnic minorities still exist? What can anthropology explain? I have a clear discussion in the second and third books. I am very interested in Genghis Khan, but I dare not write, because I was his ritual. The entire Ordos tribe is a group of historical missions, in the era of Kublai Khan, they are from all the tribes of Mongolia, Mongolian rule of all parts of the deployment of some people. This tribe has a guard to sacrifice the soul of Genghis Khan - not its bones, but his last breath - such a mission. We have the memorial service of all the ancestral souls of Mongolia, and we have internal discipline. Although internal discipline is broken today, I feel that there is a self- discipline and that many things can not be written by me. It is not very important for us to be part of our tribe, and we care that people remember him, and sometimes abuse is a memory. Abuse is the definition of abuse of their own boundaries.

At this point, my part of the national research process has been completed, wrote three books, from the Mongolian nationalism and its complex rubbing, to China’s national unity, to the cooperation of nationalism ternary relationship, trilogy end. On the Mongolian, I from the national relations, national political point of view of the study has ended, the pressure on my shoulder more than 20 years of the burden has been relieved. I started to Liangshan last year, this time from Tibet down to Xichang. Want to see the origin of the minority scholars can not study another nation. I am a minority born, American citizen, taught in the UK. I have not forgotten my mentor at the beginning to say a word to me, you should study other nationalities, do not study their own nation. I later thought this truth is right, why do people always want to see their own navel? Why always feel that they are the most beautiful? Minority scholars have the ability to enjoy to enjoy the culture of other nationalities, or there is no such amount to empathise, when others are painful, can not have sympathy?

I am not an abstract anthropologist, I am first of all personal, and secondly, I grew up in Inner Mongolia, from the desert oasis, school, Chinese, and then Mongolian, cosmopolitan, seeking the friendly relations between the various ethnic groups, Worldvalues and cultural characteristics of the organic point of integration, to resolve the conflict between the nation. I have been exploring this content. This is my first interview in China, became a monologue, mainly to introduce my own research process, but the words are not enough, something more to say. I am very grateful to the “Chinese anthropology review” in this way so that I met with Chinese anthropology colleagues! I look forward to learning in some areas and exchanging research experiences.

(Luo Yang records finishing)