Basic information
Interviewee ID: 990584
Name: Doljin
Parent's name: Peljin
Ovog: Höhüürt
Sex: f
Year of Birth: 1942
Ethnicity: Zahchin
Occupations: retired

Additional Information
Education: higher
Notes on education:
Belief: Buddhist
Born in: Manhan sum, Hovd aimag
Lives in: Jargalant sum (or part of UB), Hovd aimag
Mother's profession: herder
Father's profession: herder

To read a full interview with Doljin please click on the Interview ID below.

Summary of Interview 101104A with Doljin by Otgonbayar

When Doljin guai first went to school, the boys wore blue and the girls green drill cloth terlegs (summer deels) carrying cloth bags. In the beginning they wrote with pencils and then started writing with dip pens. She lived in the ‘ails’ in the sum center. After completing the seventh grade she attended a nurse training course for a year and came back to Mönhhairhan sum to work as an obstetrician. Initially they assisted at childbirth by letting mothers hold a basket and later days the mothers were put on an iron bed. Mostly they visited the ‘ails’ by calls and step by step the people started visiting the hospitals. She often went on emergency calls by horse two or three times a shift. She also worked in Manhan and Buyant sums and meningitis and flu were wide-spread. In the mornings and the evenings the people did exercises. If the lecture or the circle [educational group] was skipped, they took measures, subtracting from the salary and it was strict.

The relatives of her parents were lamas therefore they used to conceal it during the socialist period. Her father-in-law was also a skilled man who compounded herbs and made medications. Her brother Songoruu has started to translate Tibetan books and write in Mongolian script since the rise of democracy. Since the 1990s the people have started worshipping religion widely. In 1993 she took many sutras that were in her brother’s suitcase to Gandan monastery.

Since 1977 Doljin guai has started consuming vegetables with her meals and since 1980 they have started growing them.

The Zahchin funeral custom doesn’t much differ from other nationalities’ customs. Until the 1960s the dead were buried in an open place and in the later days they were put in coffins. For 49 days it was prohibited to slaughter an animal.

In 1968, 1969 Tsagaan Sar was celebrated separately and before that it was celebrated during the New Year. During Tsagaan Sar the people visited ‘ails’ with tea kettles and a plate of refreshments. The newly wedded young people visited their uncle with the rump of a sheep. They offered refreshments to the Buddha’s relics on the chest. In the olden times the hadag was very rare and it cost the price of a horse. When greeting the old people, they took a thread from the hadag and then returned it. Each ‘ail’ had a separate ovoo and during Tsagaan Sar they went to the ovoo with dairy product offerings to pray.

On tiger and dog days the colts were branded and the goats were castrated, and there were refreshments and burning of incense. The female lambs were healed, smearing their heads with airag. When bringing out dairy products from the home, sutras were read. The days it was prohibited to slaughter animals and remove dairy products from the home were strictly adhered to.

Doljin guai greatly worships her Buddha and she offers tea and makes a ‘corrective ceremony’ for Tsagaan Sar without fail and she ignores other religions.

Summary of Interview 101104B with Doljin by Otgonbayar

When Doljin guai was first employed to work as an obstetrician in Mönhhairhan sum, the women herders always delivered their children at home. She visited the ’ails’ on horse and in case of complications she communicated with the aimag people and they came to assist. She worked as a nurse in Manhan sum and she used to be the nurse on duty. She worked days and nights. The nurses were rare then so she started her work from 8 in the morning and came home at 10 pm. Flu, meningitis and itchiness were wide-spread. The people were officially examined for venereal disease and they used their nude children as a shield when examined.

In 1947 there was a case of the assassination of a Kazakh ‘ail’ that had crossed the border and they were executed by Mongolians angered by the Osmans (Kazakh rebels). The Kazakhs living in Buyant moved in long after that event. The Urianhais often came from Xinjiang and on the way they ate the remains of livestock and grass.

Today the women’s life has become very easy and the hospital work has slightly decreased. She also talked about the stories that happened at her workplace. She told about treating a frozen child and that many people with sleep disorders visited the hospital.

In 1990 there was a 4th Congress of the medical workers. During the privatization process her husband was a deputy darga of a sum and she worked in a hospital therefore they didn’t get anything from privatization. 15 small livestock were distributed per person. Her husband died in an accident. While her husband was treated in the hospital she often visited lamas and fortune tellers.

In 1979 when they just came to Buyant sum the forest was full of trees and no one could walk through it. Today the situation has changed and water has decreased.

The names of the lands and the rivers haven’t been changed with the arrival of the Urianhai and the Kazakh people. There’s only one case of renaming Ulaan Bulan to Naran Hairhan.