Sicherung von Auslandsinvestitionen gegen politische Risiken unter Berücksichtigung des Völkerrechts am Beispiel der Mongolei

Im Mittelpunkt der vorliegenden Arbeit stehen die Fragen, welche nichtwirtschaftlichen Barrieren die ausländischen Investoren zu erwarten haben und wie ihre Interessen durch politische und völkerrechtliche Mittel abgedeckt werden können. Untersucht werden die verschiedenen Arten des Investitionsrisikos, besonders die politischen Risiken. Es wird versucht, empirisch fundierte Fragen des Investitionsschutzes auf den Spezialfall der Mongolei anzuwenden

Ecological Problems of Ejnee

Galsanpuntsug says that the Qing court originally permitted the Ejine Torghuts to live in a place called Anxi Gobi outside of the Jiayuguan Pass. Repeatedly, however, the Ejine Torghuts tried to return to Kalmykia but the Qing dynasty held Arabjur as a hostage. Caught between the Jungar Khanate and the Qing dynasty, some Torghuts, such as Mergen Tsorj, a commander under Danzan Noyan, joined the Jungar Khanate against the Qing dynasty while they were in Gasin Aman. Danzan then parted company with Mergen Tsorj and moved to Shar Tal with permission from the Qing. The Ejine Torghuts made their final migration in 1958 when the Chinese army took their land for military use. That winter, hundreds of military trucks were sent in to ship Torghut herders deep into the Gobi desert. A new banner centre was built at the Dalaihöv town. They have been suffering from ecological problems ever since.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

Urtin Duu (Long Song) Singer Uranchimig

Uranchimig, born in Hejing in 1945, used to teach in a high school and is now a singer of long songs (urtiin duuchin). When she was young, she learned to sing many songs from good singers at weddings and other social events. 23 songs which she recorded before her retirement are often broadcasted on the Xinjiang Mongolian Radio. As she explains, during the Cultural Revolution, singing urtiin duu was taboo, and producing a record was one of the bravest things she had ever done in her life. In 1984, she recorded 2 of her famous songs called “Hongesin Ündür Shuurai” and “Zürhün Hoogin Ehin” which are still well known amongst Mongolians in Xinjiang. Since then, she and her sisters have been performing at public social events such as the Maidar.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

A Torghut Shaman

Batbold was a local herder for many years before he became a visionary. Asserting that his ability to predict came down from the sky, he says that one day when he was herding goats on the mountains in Balgantai, white, blue and red lights appeared in front of him and he played with these lights the entire afternoon. Unfortunately, two days later he became disabled as he lost one of his arms and a leg. A local lama told him that he entered a space that wasn’t suitable for ordinary people. The lama also said that he would be a good fortune teller after he reached 40. Currently, he is 45 years old and locals call him Shaman.The shaman has a unique pack that contains 41 stone balls, two pairs of chopsticks, 41 corn niblets, and multiple prayer beads. He uses these tools while looking at people’s palms to tell their future. He also uses the 41 corn niblets to locate lost animals. There was a time when he tried to tell fortunes at nighttime but failed. As he says, the best time for fortune-telling is between 7 am and 1 pm.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

Fire Worship

“Fire worship” is one of the annual religious rituals amongst Torghuts in Hobogsair. Torghut herders pray for protection and wealth from the fire deity by sacrificing a female sheep or goat with its foetus. As shown in this video, Namjil passes down the tradition to his son Dorji and let him prostrate front of the fire during the course of this ritual. For the occasion, Namjil invited most of his closest relatives to help assemble a yurt, participate in the ritual and share the propitious luck.The sheep for the ritual has to be white and female that must be slaughtered in the traditional way. As Namjil says, a proper fire worship ritual requires two sheep, one exclusively for sacrifice, and the other for the consumption of people who attend the ritual. During the ritual, Namjil beckons auspicious luck for themselves, their domestic animals and even their dogs.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

Counting sheep

Sükhe, a Torghut herder in Bayanbulag, counts his sheep by letting them run on the rocky hills. Locals call these rocky hills the Snakehead Hill (Mogoi Tolgoi). As sheep and goats are in their robust condition in summer, there need to be some barriers, such as natural rocks shown in the video, to regulate them into a stream for counting. Sükhe says that August to September are an important period when they sell their domestic animals and get their annual income before the arrival of winter.Sükhe has 200 sheep and herds an additional 200 female sheep for another family at the cost of 100 lambs as his income per year. For this job, he hires a herder to whom he pays 60 lambs for his service. On average, 8 lambs will be deducted from the 60 lambs, which are lost due to various causes, such as wolf attack and disease. Therefore, in theory, Sükhe’s annual incomes totals about 240 lambs.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

Release of the Album “Ejnee Folk Songs”

The “Ejine Folk Songs” album is an output of the government supported Ejine Torghut Folk Song Conservation Project. It has 5 DVDs with 130 songs sung by 55 singers. 34 singers in the album have already passed away. Choidandar, a professor from the North Western Nationalities University and the academic consultant of the project, suggests that in the next stage they will urgently collect every piece of folklore from elders. In the release ceremony as recorded in the video, the album is officially presented to the Ejine banner’s government departments, cultural associations and singers.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

The Western Banner Monastery

The Western Banner Monastery was rebuilt in 2008 and currently has 17 permanent resident lamas. The monastery, as Daranzan explains, was designed after an old monastery photo that is stored in the Khorol city museum of the Bayangol Mongolian Autonomous Prefecture. It looks very similar to the style of Buddhist monasteries in the Republic of Kalmykia. The monastery was built with large financial donations from some Chinese charities and with domestic animals and money donated by Torghut herders.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

Dashdawa Mongols worshipping oboo on the site of the former Mongol Camp

This video shows an oboo worshipping ceremony in Chengde. Built on the site of their former community Mongol Camp by the Dashdawa Mongol activist Wang Yanhong, the ceremony is attended by his family members and scholars who participated in a conference Wang Yanhong organised for marking the 256th anniversary of the Dashdawa Mongols’ migration to Chengde (承德市达什达瓦蒙古东迁256年研讨会).Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi

Mongol Gerin Mod

Dalai has a Torghut noble background and is good at making yurts. In this video, he talks about yurt making processes and his experience as a former noble. He says that the last ruling prince Lhavangjav was his uncle, and because of that his parents were arrested at the beginning of the Culture Revolution, and he and his siblings were forced to do heavy labour in order to survive. In 1968 when he was 16 years old, the Chinese government resettled 80 families, mostly his relatives, in Subei county of Gansu province where they were forced to work on construction or do herding for local communes. Dalai was assigned to work for two local elders who were yurt craftsmen. Ten years later, these Torghuts returned to Ejine, and he was hired for a hydraulic water factory, and he has been making yurt in his spare time. On average, he makes about ten new yurts and repairs ten old yurts. Due to Ejine’s windy climate in spring and summer, Torghuts prefer lower and broader yurts, whereas in Subei county, herders prefer taller yurts which are suitable for more precipitation there. The wood for yurt is cut during autumn or winter after trees shed off their leaves, and he mostly imports woods from Ordos in Inner Mongolia. Dalai says that every piece of the yurt has a name which only elders can remember today. Unfortunately for him, even though he has trained two apprentices, neither of them works in this profession now. He hopes that he can publish a book about Mongolian yurt, but his effort is hampered by his low education. Tsetseg, Dalai’s wife, makes yurt covers with felts. She explains that clients like covers with Mongolian symbolic patterns.Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwi