Бидний тухай
Багш ажилтан
Түгээмэл хэл зүй: Монгол хэлний харьцаа заасан -ТАЙ нэгжийн учир Universal Grammar: On relational element -TAI in the Mongolian language Abstract Universal Grammar (UG) is a theoretical and methodological way that investigates the common structural properties of human languages including Mongolian from a syntactic perspective. The objective of this study is to apply this methodology - specifically the analysis of the D-structure of any linguistic elements - to the Mongolian element -TAI in order to define and demonstrate its relational properties. By doing so, the study not only maps the systematic framework of this element but also provides significant practical value by proposing its correct usages. To conduct this research, over 200 linguistic facts of the Mongolian constructions using "-TAI" element were collected. Based on the theories, methods, and principles of Universal Grammar, the NP+P(-tai)+VP (as peripheral) and NP1+P(-tai)+NP2 (as core) constructions were observed and compared. In particular, the study distinguishes whether the -TAI element in the NP1+P(-tai)+NP2 construction functions as a derivational morpheme creating new words or as a relational marker between other elements. These functions were validated and modeled using tree diagrams (phrase markers). The results indicate that while the Mongolian -TAI element forms both NP+P(-tai)+VP and NP1+P(-tai)+NP2 construction, they differ fundamentally. The first is a primary structure used to connect a noun to a verb in a relational capacity. The second construction, while appearing to connect two nouns (or equivalent units) similarly at the S-structure (Surface Structure), reveals profound differences at the D-structure. This variation is attributed to the shifting syntactic functions of the construction depending on its distribution within a sentence. In conclusion, analyzing linguistic elements through their D-structure serves as a primary methodology for identifying the essential nature and underlying properties of such syntactic constructions.
Abstract: Color is a tool describing the view of the main heroes and the content of the text, so artistic imagery and characteristics of the heroes become more clearly. In addition to having both explicit and implicit meanings, color also conveys human emotions, feelings, and imaginations. In particular, there is a lack of research works on how European and American literary translations from English into Mongolian reflect the differences and similarities between Western and Eastern cultures and mindsets and convey them to readers. Consequently, a comparative analysis of color translation based on translation experiences and examples is still required. Color translation is an integral part of cultural translation. it is introduced how the principles of domestication and foreignization are used in translation when translating cultural and mental the differences presented by color.
The animal known as the cattle, once domesticated for several millennia, has continuously sustained humankind by providing its meat and milk as food and drink, as well as hides and wool for clothing, thereby contributing in multiple ways to human subsistence and everyday lives. In many countries around the world, this animal is held in high esteem and has been elevated to the status of a tutelary or emblematic being, even to the point of being depicted on their flags or banners – practices arising largely from profound respect and veneration. The present study aims, from a cultural perspective, to examine the concept of the cattle as it is embedded in the mental and spiritual worlds of the Indian and Mongolian peoples, and to explicate the points of universals between these conceptualisations. In carrying out this study, the following methods were employed: the collection of facts and sources, their classification and differentiation, comparative juxtaposition, analytical interpretation, and synthetic evaluation. There have been no comparative studies specifically devoted to the concept of the cattle in Indian and Mongolian cultures. On the basis of certain historical periods during which the two societies have been interconnected through religion and culture, this study advances the preliminary hypothesis that the concept of the cattle in the cultural consciousness of Indians and Mongols may exhibit significant convergences. In this way, there exist a considerable number of comparable practices that derive from the concept of the cattle in Indian and Mongolian cultures: cattle’s meat, milk and other nutrition and hide are consumed; cattle is itself used as transportation, gift, totem, monetary equivalence and penalty tool then; and cattle is protected by law or constitution and so on.
This presentation will illustrate the intricate interrelation between the theory of Chomskyan Universal Grammar (UG) and translation practices. The research began with the fundamental tenets of the UG which posits that all human languages share a common structural foundation inherent to the human mind. We then examine how this theoretical framework influences the process of translation, offering insights into how linguistic structures are navigated and adapted across different, particularly non-cognate languages like English and Mongolian. By exploring some examples of translation between English and Mongolian and vice a versa, we uncovered the profound challenges that translators face, when dealing with syntactic, semantic and cultural nuances, emphasizing the role of the UG. These challenges are compounded by the necessity of conveying meanings in a way that resonates with the target audience while preserving the integrity of the original text. Ultimately, the research will delve into the implications of the UG for machine translation, highlighting how understanding innate grammatical principles can enhance the development of more effective translation technologies.
The dance “十六天魔舞蹈” was rediscovered in the Palace of the Yuan Dynasty in 1354, during the reign of the Last Emperor Togoontumur. This article touches upon the term tianmo (天魔) in the dance name “十六天魔舞蹈” commonly recorded in the Chinese sources in which Mongolian history is noted. This term is conveyed by most Chinese readers and translators as šimnu (ᠰᠢᠮᠨᠦ) which is the literal translation into Mongolian. Having examined historical sources and linguistic facts through hermeneutics, this research reveals that the term tianmo (天魔) should be translated as dagini (ᠳᠠᠭᠭᠨᠢ) into Mongolian and dakini into English as its transliteration for keeping its Tibetan origin dakini (མཁའ་འགྲྲ།) which supports our hypothesis that the dance is a Tantric ritual of Buddhism and a path to Enlightenment for the Emperor, but not a main reason for the downfall of the Yuan Dynasty.
Some exercises and training for speaking and interpreting English
Монгол хэлний “NP1+P(тай)+NP2” бүтэц дэх -ТАЙ нэгжийг хэрхэн орчуулах тухай
Дэлхийн аль ч хэлэнд өгүүлбэрийг бүрдүүлж буй нэгжүүдийг хооронд нь холбож харьцаа заах үүрэгтэй нэгж гэж бий. Тэр нь SVO бүтэцтэй англи хэлний хувьд угтвар үг (preposition), харин SOV бүтэцтэй монгол хэлний хувьд тийн ялгалын нөхцөл болон дагавар үг (case markers, postposition) бөгөөд тооны хувьд харьцангуй цөөн ч хамгийн ээдрээтэй нэгжүүдийн нэг юм. Англи, монгол хоёр хэлэнд хэлзүйн шаталсан тогтолцооны хувьд хоёр өөр түвшний нэгж учраас өгүүлбэрзүйн үндсэн үүргийг нь харгалзан ийнхүү “харьцаа заасан Р нэгж” гэж томьёолоод, үндсэндээ хоёр төрлийн харьцаа заасан Р нэгж байна гэж үзсэн.
One of the most important activities in which we engage, is communication. It plays a vital role in our lifestyles, careers and demeanors. This paper, which can be considered a continuation of early observations and then a study, touches upon the types of nonverbal means of communication in the modern Mongolian language, based on examples that have used the word “tolgoi (‘head’ in English)” and cited modern Mongolian literature. In modern Mongolia, nonverbal means of communication have their own special types, forms and grammar, which all use real words and expressions related to Mongolian culture, customs and lifestyle. For this research paper, 23 nonverbal means of communication using the word tolgoi were recorded, and most of them expressed ignorance, sadness or regret, which indicated a negative attitude.
One of the most important activities in which we engage, is communication. It plays a vital role in our lifestyles, careers and demeanors. This paper, which can be considered a continuation of early observations and then a study, touches upon the types of nonverbal means of communication in the modern Mongolian language, based on examples that have used the word “tolgoi (‘head’ in English)” and cited modern Mongolian literature. In modern Mongolia, nonverbal means of communication have their own special types, forms and grammar, which all use real words and expressions related to Mongolian culture, customs and lifestyle. For this research paper, 23 nonverbal means of communication using the word tolgoi were recorded, and most of them expressed ignorance, sadness or regret, which indicated a negative attitude
Mongolia is rich in culturally and historically precious stone monuments in connection with the Ancient Turkic which established its State in VI-IX AD and remained its name in the world history. Of them, the monuments of runic inscription have stood at a special position as a scientifically valuable proof of the Ancient Turkic history, language and culture. We, in Mongolia, have still discovered some new findings of the inscriptions that have reached 160 and more in number since the first discovery in 1889. For these years, we have used a couple of dictionaries: “Drevnetyurkski slovari (Древнетюркский словарь)” compiled by Russian scholars (Наделяев В.М., Насилов Д.М., Тенишев Э.Р., & Щербак А.М., 1969) in 1969 and “An Etymological Dictionary of Pre-Thirteenth-Century Turkish”, by Sir Gerard Clauson in 1972. Since the time when the aforementioned dictionaries compiled, more than 90 runic inscriptions have been newly found in the land of Mongolia every year, which incorporate numbers of words and expressions we have no longer met before. As a result, we should conduct some lexicological studies based on the relevant monuments of runic inscriptions and compile a dictionary of Mongolian runic inscriptions then, which brings some significance for the development of ancient Turkic vocabulary, the definition for unknown words and expressions, as well as some comparative studies on the Altaic languages in the sphere of semantics.
In last two decades, numbers of runic inscriptions have been found in the western part of Mongolia: mostly in Bayan-Ulgii, Khovd and Govi-Altai provinces, and comparatively less in Uvs and Zavkhan provinces, and also Bayankhongor province in which the following five inscriptions date back to the Ancient Turkic Period: 1. Inscription of Bömbögör monument (1986) 2. Inscription of the Three Mandalas: Adag mandala (the End Mandala) and Dund Mandala (The Middle Mandala) (1987) 3. Inscription of Olon Nuur (2008) 4. Inscription of Dalt (2012) 5. Inscription of Khirgisiin Ovoo Monument (2016). Of them, the initial two inscriptions had been discovered by 1990, and the latter three since 2008, which have been followed by some alternative versions of deciphering due to some inadequate reviews. So they have given us a motivation to review the meanings of the words and expressions incorporated in them, as the following: These two inscriptions – properly viewed to be the classical monuments of the runic inscription, have some special words and expressions as well as personal names those are not noted in the monuments found in other provinces. One of these words, tulton which occurs twice in the Bömbögör inscription, is a compound name which is derived from tul (widow) and ton (gown) and which means “a mourning gown”. These five inscriptions have 77 tamgas in them, 35 of which are in the inscription of Bömbögör, like , , , and , to require some urgent and careful studies.
Abstract This paper focuses on the capacity of the case markers in the Mongolian language, as a relative element, to generate any finite noun phrase or relative clause based on their syntactic function or relationship. In Mongolian, there are two different approaches to generate noun phrases: parataxis and hypotaxis. According to my early observation, if the noun phrase generated through the parataxis, is the complement of the postpositional phrase, the head word of the relevant noun phrase can be truncated. In other words, since this head noun is governed by case marker in its null form to generate the postpositional phrase, the head noun can be encoded. The second approach generates two different types of noun phrases in their structures: free structured and non-free structured noun phrases. Of them, the free structured noun phrase allows any syntactic transformations in their internal structure based on the senses of the case markers which denote a relation. That is to say, the null constituents in this type of noun phrases can be encoded to generate an extended alternative of the noun phrase and a relative clause.
