Yunden


Basic information
Interviewee ID: 990165
Name: Yunden
Parent's name: Tserendorj
Ovog: Buurangiinhen
Sex: m
Year of Birth: 1942
Ethnicity: Halh

Additional Information
Education: tusgai dund
Notes on education:
Work: retired
Belief: Buddhist
Born in: Bat-Ölzii sum, Övörhangai aimag
Lives in: Han-Uul sum (or part of UB), Ulaanbaatar aimag
Mother's profession: herder
Father's profession: herder


Themes for this interview, suggested by the interview team, are:
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repressions; education / cultural production; collectivization; work; cultural campaigns;

Alternative keywords suggested by readers for this interview are: (Please click on a keyword to see more interviews, if any, on that topic)

five-year plan; childhood; schoolchildren's life; mother - father; private life; repression; belief; privatization; work - labor;

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

Summary of Interview 090321A with Yunden


Ts. Yunden was born in 1942 in Bat-Ölziit sum of Övörhangai aimag. In 1962 he completed the agricultural vocational school and became a veterinarian. He worked as a veterinarian, a League cell darga, a club manager in Har Horin state farm, Nariinteel and Zuunbayan sums of Övörhangai aimag and in 1971 he went to Ulaanbaatar. In the city he worked as an accountant in the bio-plant in Songino, then worked at the leather and hide factory as a worker and a brigade darga before retiring.


At the start of the interview he talked about his own childhood and the life of the herders of that time. His parents were ‘State good herders’. Though they had 1000 head of livestock they raised their children with offal and millet. He considers that this influenced him to become economical in his life. After completing elementary school he continued to study in Hujirt and graduated the seventh grade. In 1956 or 1957 his dad brought home a huvilgaan, Örnöh and carried out a ritual, and as a result, he was interrogated twice in the aimag centre. During the repressions he took his Buddhas and the religious items to the mountain and worshipped them. Beginning from the 1950s some people from the city came and took them away. In this way he talked about what he had read and heard about repression.


He also talked about the collectivization movement. During collectivization those who had many livestock were and they were called the feudals, and the people who had no livestock were called the proletariats and they were respected. His parents had many cattle, therefore in 1958 they were forced to join the collective and gave over 1000 head of livestock, but in the 1990 privatization his seven or eight younger brothers and sisters got about 10 percent of the collectivized cattle. He considers it unjust. Also, during the cultural campaign he had been working as a veterinarian in Nariinteel sum of Övörhangai aimag. He used to propagandize during the cultural campaign and he mentioned how the cultural campaign process flourished. Though the cultural campaign seemed to him as a play, it gave much benefit, he feels.


At the end he talked about different organizations and how they were privatized. Ninety percent of the people didn’t get any benefit from the privatization coupons. A few cheaters collected the coupons and they privatized all the things that had been built-up in the socialist period. Therefore, he concluded that the privatization was in some way a repression. He also mentioned about work and people’s attitude toward work during the socialist regime.