美籍蒙古人

Few Mongolians came to the United States between 1948 and 1949. Those who did 在1948至1949年间，很少蒙古人前往美国。当时移民到美国的蒙古人主要来自中国内蒙古。

were immigrants from Inner Mongolia. The first Mongolians to come to the United States were Gombojob Hangin and Urgunge Onon. Hangin was a native of Tsakhar, Inner Mongolia and Onon was a native of Daguur, also Inner Mongolia. They came with their families in 1948 to join Owen Lattimore’s program in East Asian Affairs at Johns Hopkins University. The Mongolian immigration to the United States continued following the arrests of high-ranking lamas, a purge which began in 1935. At that time some lamas left Mongolia for India. The first Mongolian lama to immigrate to the United States was the living Buddha, Dilowa Gegen Khutukhtu. He was a Khalkha Mongol, who formerly headed a ministry in Mongolia. He came to the United States in 1949 as a political refugee, and also joined Owen Lattimore’s the Mongolia Project.
第一批前往美国的蒙古人是Gombojob Hangin 和 Urgunge Onon。Hangin是内蒙古塔萨卡尔人，Onon是内蒙古达斡尔人。1948年，他们和自己的家人一起加入到约翰·霍普金斯大学东亚事务的欧文·拉蒂摩尔项目。1935年开始的以逮捕高层喇嘛为目的政治清洗运动之后，从蒙古移民到美国的人不断增加。那时，一些藏僧离开蒙古前往印度。第一个移民到美国的蒙古藏僧是至今仍活着的佛陀Dilowa Gegen Khutukhtu。他是柯勒克尔蒙古人，之前是蒙古一个寺院的院长。1949年，他作为政治难民来到美国，并加入了欧文·拉蒂摩尔的蒙古项目。

SIGNIFICANT IMMIGRATION WAVES 移民大潮
Mongolians from Europe began to immigrate to the United States in 1951-1952. This large group was the Kalmyk Mongols. The Kalmyks (Western Mongolian), who took up residence on the East Coast of the U.S., had been living in Europe, more precisely, in the Don-Volga region, where they have had state structure since the beginning of the seventeenth century, around 370 years. The Russian Revolution in 1917 brought further changes. During that time, close to 2,000 Kalmyks fled from Russia by way of the Black Sea ports. After debarking in Turkey, they traveled to and Bulgaria, and some further dispersed into Czechoslovakia and France. In 1945, after the capitulation of Germany, during the years of her political and economical bankruptcy and anarchy, Kalmyk immigrants went through the most difficult times in their lives. After five years of living in the refugee camps, old (since 1920) and new (since 1943-1945) Kalmyk immigrants were in a desperate situation.
从1951到1952年，来自欧洲的蒙古人开始移民美国。这一大批是“卡尔梅克蒙古人”。卡尔梅克人（蒙古西部人）定居于美国东海岸。他们过去一直住在欧洲，更确切一点是住在顿河-伏尔加河流域。他们从17世纪开始便有了自己的国家体制，存续了大约370多年。1917年俄国十月社会主义革命对他们产生了深远影响。在那段时间，将近2000名卡尔克梅人通过黑海的港口逃离俄国。他们在土耳其下船后，一些人抵达了南斯拉夫和保加利亚，还有一些甚至到达了捷克斯洛伐克和法国。1945年德国无条件投降后，德国经济崩溃、政治动乱，卡尔克梅人经历到他们生命中最为艰苦的日子。生活在难民营五年之后，不论是1920年到达德国的卡尔梅克人还是在1943-1945年间到达德国的卡尔梅克移民都处于绝望的边缘。

In 1950 and 1951, with the help of American friends, the Kalmyk representation was able to found the “Special Committee on the Kalmyk Immigration Affairs.” On August 31, 1951, the U.S. Congress passed a law granting Kalmyks the rights to immigrate as Europeans. Between December of 1951 and March of 1952, 571 Kalmyks arrived in the United States. Additional families and individuals arrived later. There are approximately 1000 Kalmyks in the United States, of which 300 are from the Astrakhan area. They are primarily from the Dorvet clan with a few Torgut—and the remainder are Buzava.
1950-1951年，在美国友人的帮助下，卡尔梅克代表才能够建立“卡尔克梅移民事务特别委员会”。1951年8月31日，美国国会通过法律允许卡尔克梅人作为欧洲人移民美国。从1951年12月到1952年3月，571名卡尔克梅人来到美国。后来其他家庭和个人也陆续到达。当时在美国大概有1000名卡尔克梅人。其中300人来自于阿斯特拉罕（俄国地名）。他们起初来自于有一些土尔扈特人的Dorvet部落，留在当地的人被称为Buzava人。

The third Mongolian wave to immigrate to this country came in small numbers (between 150-200). In 1965 the United States accorded an equal quota to Asian immigrants via the Immigration and Naturalization Act Amendments. Those from Mongolia and Inner Mongolia as well as western Mongols from Sinkiang and Khukhe-Nuur and those in exile in India and Taiwan came at this time (between 1965 and 1975). For example, among those Mongols immigrating to the United States at this time were the professors, Jagchid Sechen, a Kharcin Mongol and Unen Sechen, a Khorchin Mongol, both of whom had fled to Taiwan. There were also famous lamas who came from India. Jambaldorj, Choijo, Yondonjamps, Gombojab and Jamps, for example. They came from Dharmasala, India, and were nominated by the Dalai Lama.
第三批移民美国的蒙古人人数很少（150-200人）。1965年美国通过《移民和同化法案修正案》，给予亚洲移民同等的配额。一些来自蒙古和中国内蒙古以及新疆和Khukhe-Nuur的西蒙古人和一些流亡印度和台湾的人在那时到达美国（在1965-1975年之间）。例如，在那些移民美国的蒙古人当中有Kharcin蒙古人Jagchid Sechen教授和Khorchin 蒙古人Unen Sechen教授。他们俩那时已经逃亡台湾。也有印度著名喇嘛Jambaldorj、 Choijo、Yondonjamps 、Gombojab 和 Jamps。他们来自于印度的达兰萨拉。

The most recent Mongol immigrants, those from Mongolia, the Republic of Kalmykia and Buriat, came after the collapse of the Soviet Union in the 1990s. They came to study and for economic reasons. There are no accurate immigration statistics on the most recent wave of immigration. Numbering about 1,500-2000, this group includes both family units and single individuals covering a full range of ages. According to the census, the total population of Mongols in the United States now stands at about 3,500.
最近的一次蒙古移民发生在1990年代苏联解体之后，主要是来自蒙古和卡尔克梅和布里亚特共和国的蒙古人。他们前往美国主要是学习和经济原因。最近的这次移民潮并没有准确的移民统计数据，人数大概是1500-2000人。这些移民主既包括全家移民也包括个人移民，涉及各个年龄段。根据人口普查，美国的蒙古人人口现在大约是3500人。

SETTLEMENT PATTERNS 定居方式
The first Mongolian immigrants settled around Baltimore, Maryland, and New York City and then moved to the other cities. Kalmyk Mongol immigrants settled in Lakewood and Freewood Acres, New Jersey in a section of Philadelphia, Pennsylvania. The International Refugee Organization made a special grant to several social service groups, notably the Tolstoy Foundation and the Church World Service, on behalf of the Kalmyk Mongolians, to jointly sponsor efforts to help them find a home. The other group is located in an older section of north central Philadelphia, were successive waves of first-generation immigrants have settled from colonial times until the present day. There are also several families living in New Brunswick and Paterson, New Jersey, and in Valley Forge, Pennsylvania. Since the time they immigrated, the Kalmyk Mongol community has not risen too much. Today there are still only about 1,000 Kalmyks in the United States. Some continue to live in Lakewood and Freewood Acres, New Jersey and in sections of Philadelphia, Pennsylvania. Many of them have moved away This was started in the 1970s. They are now settled in New York, Washington D.C., West Virginia, Florida, Arizona, Texas, New Mexico and California. Mongol-American communities of recent immigrants are settled in San Francisco, Los Angeles, Chicago, New York, Washington D.C., Philadelphia, and New Jersey.
第一批蒙古移民主要定居在马里兰州的巴尔的摩和纽约，然后陆续搬到其他城市。卡尔梅克移民主要集中在新泽西州的莱克伍德和弗瑞伍德地区以及宾夕法尼亚州费城的部分地区。国际难民组织为若干个社会服务团体拨款，比较出名的是代表卡尔卡梅蒙古人的托尔斯泰基金会和世界宗教服务团。国际难民组织和这些社会服务团体一起帮助这些移民建立自己的家庭。 也有几个家庭住在新泽西州的新布伦瑞克和佩特森和宾夕法尼亚州的福吉谷。移民至此后，卡尔梅克蒙古人社区人数没有增加多少。在如今的美国也仅仅只有大约1000多名卡尔梅克人。一些人仍旧住在新泽西州的莱克伍德和弗瑞伍德地区和宾夕法尼亚州费城的部分地区。从20世纪70年代开始，很多人搬到了别处。他们现在居住在纽约、华盛顿特区、西弗吉尼亚、佛罗里达州、亚利桑那州、德克萨斯州、新墨西哥州和加利福尼亚州。最近移民到美国的美籍蒙古人则主要定居在旧金山、洛杉矶、纽约、华盛顿特区、费城和新泽西州。

传统服饰
Mongolian Americans wear western-style clothes, but on some special celebration days they wear traditional Mongolian clothes. The main garment is the del , a long, one-piece gown made from wool. The del has a high collar, is often brightly colored, comes with a multipurpose sash. Mongolians, but not untrained westerners, can differentiate ethnic groups by the color, the design and shape of their del. The gutul is a high boot made from thin leather. They are easy to fit, as both the left and right boot are the same shape. The Mongolian traditional hat is known as the decorative toortsog and loovuz . The loovuz is made from fox skins.
美籍蒙古人穿着西方样式的衣服，但是在一些特殊的节日他们穿着蒙古传统服饰。主要的服饰是蒙古袍，也就是一个整个用羊毛制成长外套。蒙古袍高领、色彩鲜艳，有着一个多功能的肩带。蒙古人可以通过蒙古袍的颜色、设计和形状来区分不同的族群。蒙古靴是一种用皮革制作的长筒靴。由于左右脚的形状一样，很容易穿。蒙古人的传统帽子被称作装饰toortsog 和loovuz 。loovuz是用狐狸皮制作的。

MONGOLIAN STUDENTS IN THE UNITED STATES 美国的蒙古学生
In recent years Mongolian young people have immigrated to the United States to attend American colleges or graduate schools. Afterward, many choose to apply for permanent residency or for citizenship. Presently, about 80 percent of the Mongolians residing in the United States are between the ages of 18 and 35. The number of Mongolian students in the United States has grown steadily since 1990. Recent numbers show Mongolian students are attending colleges and universities in about 30 states. The successful personal adjustments and academic achievements of these students are decided by mainly two factors: language efficiency and the ability to adjust to American society. While some of them return to Mongolia, many choose to continue their professional pursuits. Mongolian students pursue careers in medicine, business, computer sciences, bio-technology, engineering, administration, law, and social sciences. Young people from Kalmykia, Buriat and Inner Mongolia have also immigrated to the United States to attend American colleges and graduate schools. The American Government, Mongol-American Cultural Association, and family already settled in the United States help Mongolian students get scholarships and to get adjusted to their new country.
最近几年，一些的蒙古年轻人移民美国，以便接受美国的大学或研究生教育。毕业之后，很多蒙古年轻人选择申请永久居住或者是申请成为美国公民。现在，80%居住在美国的蒙古人的年龄在18至35岁之间。1990年以后，美国的蒙古学生数目稳步增长。最新的数据显示在美国上大学的蒙古学生遍及30多个州。那些适应能力很好、学习成绩优秀的学生主要是语言学习能力和适应美国社会能力这两个因素决定的。尽管一些学生返回蒙古，但是很多人选择在美国继续深造。蒙古学生主要攻读医药学、商业、计算机科学、生物科学、工程学、管理学、法律和社会科学。来自于卡尔克梅和布瑞亚特的年轻人也移民美国上大学或者研究生学院。美国政府、蒙美文化协会以及早已定居于美国的蒙古家庭帮助那些蒙古学生获得奖学金、以及帮助他们适应新的国度。

HEALTH ISSUES 健康问题
Most Mongolian Americans accept the role of modern medicine and pay careful attention to health matters. Nevertheless, as noted below in connection with the religious aspects of medical treatment, the services of the Tibetan-trained religious medical practitioners (the emch ) and of the other clerics are often utilized in concert with western medical science, or sometimes as a last resort. The emch's herbal remedies are still employed by some, primarily the elderly. The dietary advice, blessed water and special prayers of the other clerics is also sought. Diagnosis and treatment is based on the five vital elements of earth, water, fire, wind and wood. Medicines are often made from herbs, plants, mineral water and organs from unfortunate animals, and administered according to the weather, season and individual's metabolism. Acupuncture, massage and blood-letting, as well as prayers, are also important factors. All Mongolian Americans know Cheojey lama from Sunud, Mongolia. He is a famous practitioner of folk medicine. He has approximately 30 people practicing the art of folk medicine in America. He died in 1990, but his students continue to practice.
绝大部分蒙古人接受了现代医学，并且对健康问题十分注意。尽管如此，正如下文所说的那样，由于和宗教治疗方法联系密切，藏传宗教执业医生（埃姆什
）和其他教士的医疗服务兼用西方药物科学。尽管有时候是最后之选。许多人至今仍使用埃姆什的草药治疗方法，主要是老人。饮食疗法、福水以及特殊的祈祷会也被用于治疗疾病。诊断和治疗主要是基于金木水火土五大元素。药物主要是用草药、植物、矿物质水、以及不详动物的器官熬制而成，并按照天气、季节以及个人的新陈代谢调制而成。针灸、推拿、放血以及祈祷式等也用于是治疗之中。
所有的美籍蒙古人对来自于蒙古的、Sunnd的Chevjey喇嘛有所耳闻。他是一个著名的民间药物医生。他有30多个学生在美国从事民间医药技艺。1990年，Chevjey喇嘛死后，他的学生继续在美国行医。

GREETINGS AND OTHER POPULAR EXPRESSIONS 问候语以及其他常用的表达
Some common expressions in the Mongolian language include: Tiim ("Yes"); Ugui ("No"); Bayarlaa/Gyalailaa ("Thanks"); Uuchlaarai ("I'm sorry/Excuse me"); Yuu genee? ("Sorry?" or "What did you say?"; Khun guai! ("Excuse me, sir/madam!"); Sain baina uu? (literally, "How are you?"); Sain ta sain baina uu? ("Fine"); Bayartai ("Goodbye"); and Za ("Okay").
一些蒙语中常见的表达: Tiim (“Yes”); 是，就是这样的。
Ugui (“No”); 不，不是。Bayarlaa/Gyalailaa (“Thanks”); 谢谢。Uuchlaarai (“I’m sorry/Excuse me”); 对不起 Yuu genee? (“Sorry?” or “What did you say?” 对不起。你说什么？ Khun guai! (“Excuse me, sir/madam!”); 对不起，先生、女士 Sain baina uu? (literally, “How are you?”); 文学性的说法—你好 Sain ta sain baina uu? (“Fine”); 好 Bayartai (“Goodbye”); 再见 and Za (“Okay”). 好

F AMILY AND C OMMUNITY D YNAMICS 家庭和社区活力
Mongolian Americans family ties are very strong, and it is considered the responsibility of more prosperous members to look after their less well-to-do relatives. Mongolian parents tend to frown upon the practice of dating, although they are slowly yielding to their offspring's demands to be allowed to do so. The preference is still the selection of a marriage partner from within the origin of the Mongolian community and with the full approval and consent of the parents. Family or community members are often involved in the selection of a suitable mate. The family and educational backgrounds of the potential partner are throughly examined before introductions are made. Although intermarriage is not uncommon between Mongolians and Americans, many Mongolian Americans believe that their children will be happier if they are married to someone who shares the same history, tradition, religion, and social customs and who will be able to impart these values to their children, thus ensuring the continuity of the community. They believe that such marriages made within the community tend to be more stable and longer lasting than those that cross community borders. The traditional Mongolian American household is a patriarchy in which the head of the household is the eldest male. The principal roles of the wife are to keep house and raise the children. The children have a duty to honor their parents and respect their wishes.
美籍蒙古人的家庭观念很强。人们普遍认为那些生活富裕的家庭有责任和义务去照顾那些生活水平较差的亲戚。尽管蒙古父母在逐渐满足子女要求约会的要求，但是蒙古父母似乎对子女们约会表示担忧。蒙古父母为子女选择配偶时，更倾向于选择来自于原始蒙古人团体的，并且双方父母都同意的配偶。在为子女选择配偶时，家庭和社区的成员也常常参与其中。在介绍之前，配偶的家庭和教育背景已经被调查的清清楚楚。虽然蒙古人和美国人通婚的现象十分普遍，但是美籍蒙古人认为如果子女能够和一个和自己有着共同的历史、传统、宗教和社会习俗的人以及能将这些价值观念传给子孙后代，从而保持团体的延续性的人结婚，子女的生活会更加幸福。他们认为这种共同种族之间的婚姻要比那些跨种族之间的婚姻更加稳定持久。传统的美籍蒙古人家庭是一种父系家长制，家族中年龄最大的男性是家族的首长。妻子在中的主要任务就是打理家务、养育子女。子女有义务孝敬父母、尊重父母的意愿。

THE ROLE OF WOMEN 妇女的地位
Traditionally, Mongolian American women have the responsibility of preserving the memories, customs, and traditions of the Mongolian homeland. A women's first obligation is to be a good wife and raise a family. Girls have not been allowed as much freedom as boys and were not encouraged "to go out." Instead, girls have been kept at home and taught domestic skills. Girls were sent through high school and encouraged to pursue higher education and a career. After graduation and before marriage, women have often helped with the family business. Mongolian women are usually married between the ages of 22 and 26. Today many Mongolian American women feel caught between worlds. They often feel obligated to conform to the standards and mores of their community but, at the same time, are pressured to "Americanize." However, many Mongolian American women have pursued higher education and careers outside the home.
传统意义上，美籍蒙古妇女有责任保存蒙古大地上的记忆、风俗习惯以及传统。女人的第一要务便是成为一个好妻子、养育家庭。女孩和男孩没有同等的自由度，大人们也不鼓励他们外出，相反，女孩待在家中学习家务技巧。女孩可以上高中，家长们也鼓励她们接受高等教育，然后找到一份工作。从毕业到结婚的这段时间，女人们经常帮助家里照顾生意。蒙古女人一般的结婚年龄在22岁至26岁之间。如今的蒙古女人感觉他们被这两个世界所束缚。他们在被迫“美国化”的同时，还必须遵循本民族的文化标准和道德理念，然而，很多蒙古女人接受过高等教育，他们在家庭之外有着属于自己的职业。

RELIGION宗教
Mongolian Americans have always followed Buddhism of the Tibetan (Lama) variety faithfully. Shortly after their arrival in the United States, the Kalmyk Mongols began the reconstruction of their religious system. Only 20 priests, a few less than the total number who had emigrated from Russia during the first and second waves of immigration, came to settle in America. All of these priests were over 60 years of age and represented primarily the higher ranks in the traditional ecclesiastical hierarchy. Until his death, the highest ranking cleric was not a Kalmyk but rather a Khalkha Mongol, the Living Buddha, Dilowa Gegen Khutukhtu, who was deferred to in all religious matters and was the final authority in religious decisions. Through he lived in Baltimore, he participated frequently in rituals and ceremonies in Freewood Acres and in Philadelphia and had a residence in one of the religious establishments in Freewood Acres and also in New York. However, several priests have been sent from India by the Dalai Lama to augment the dwindling number of priests. The physical plans of these religious establishments are essentially similar and include a place of worship which is furnished with a multitude of thankas or Tibetan religious pictures, flowers, satin banners, prayer flags and several small tables flanked opposite the door which serve as the altar and on and around it are placed incense and offerings of various types. Along the left side, facing the altar, are the low seats or divans and tables of the clergy, arranged in the order of their hierarchical standing—the highest being closest to the altar. The religious precinct also includes a place of residence for its priests. In effect, the unity is a reconstruction of the traditional monastic establishment. The whole is referred to by the Mongolians in English as the temple and in Mongolian as Khurul (Assembly of monks) or olna gazar (holy ground). Today American Mongolians have five temples in the United States. Three of them are in Howell, New Jersey, another one is in Philadelphia, and one is in New York. At the various temples in the United States, lamas work to prepare tangkas, forge idols, and build stupas. The most important of these people familiar in the ways of Buddhist practice are Gyamcho and Jambaldorj, a Khalkha Mongol, who was the disciple of the Living Buddha, Dilowa Gegen Khutughtu.
美籍蒙古人一直信奉藏传喇嘛教。他们到达美国后。卡尔克梅蒙古人开始重新建设他们的宗教体系。只有20个教士来到美国，比第一次和第二次蒙古移民潮中迁出俄罗斯的总人数还要少。这些教士都60多岁，而且主要是传统教阶制度中的高级教士。唉他们去世之前，美籍蒙古人宗教中最高级别的教士不是卡尔梅克蒙古人，而是卡尔卡蒙古人佛陀Dilowa Gegen Khutukhtu。所有的宗教事务都必须按照Dilowa Gegen Khutukhtu的指示来做，他也是宗教决策中最大的权威。尽管他住在巴尔的摩，但是他经常参加在弗瑞伍德和费城的宗教仪式和典礼。他在弗瑞伍德地区的一个宗教机构有个住所。在纽约也有个住所。此外，达赖喇嘛将几个印度教士送往美国以补充美国日益减少的教士数量。这些宗教团体的实体规划在实质上是相似的，用一个巨大的唐卡、花、缎旗、祈祷旗和几个放置在门对面的，上面及周围放着各种香和祭品的，用来作为祭坛的小桌子来布置。在祭台对面的左侧放置着按照教阶来安排的桌子和蒲团，最高级别教士的桌子和蒲团离祭台最近。在教区内，有为教士专门准备的住所。实际上这种安排是仿照传统寺院而建的。蒙古人在英语中将之称之为寺庙（temple），在蒙语中将之称之为卡库尔（Khurul）.[和尚会]或欧拉那·加沙尔[圣地]。如今美籍蒙古人在美国有5个寺庙。有3个在新泽西州的豪威尔，一个在费城，一个在纽约。喇嘛的主要工作是绘制唐卡、锻造佛像以及建造佛塔。佛陀Dilowa Gegen Khutukhtu的信徒 Gyamcho 和Jambaldorj是对佛教中的规章制度最为熟悉的人。
The Mongolian American community in America also includes small numbers, especially young people who are Christian, but their numbers are few.
在蒙古人社区中也包括少数基督教徒，特别是在年轻人中，但是数量极少。

E MPLOYMENT AND E CONOMIC T RADITIONS 就业和经济传统
The Mongolians who came to the United States were from rural backgrounds and worked as farmers, while others in most cases have skilled and semi-skilled factory jobs in various soft goods industries and mechanical trades, and lots of people are employed in the house building trades. Most of the working women are employed as seamstresses in the dressmaking industry.
那些来到美国的蒙古人，他们的祖先世世代代在土地上耕耘，他们的职业就是农民。然而，其他一些人在绝大部分情况下在各种轻工业和机械制造业中从事一些技术或半技术性质的工作。许多人从事建筑业。绝大部分女性工作者在服装厂当裁缝。
Mongolians have opened their own businesses. The most successful Kalmyk Mongolian businesses are the house building trade and small businesses. Today Mongolian Americans are employed in a variety of professional enterprises. About 45 percent of the Mongolian Americans who live the United States are employed in white-collar work.
蒙古人早已开始自主创业。卡尔梅克蒙古人最为成功的商业领域是建筑业和小买卖。如今的美籍蒙古人任职于各类专业性企业之中。在美国生活的蒙古人大概45%的人是白领工作者。

P OLITICS AND G OVERNMENT 政治和政府
Mongolian Americans have always felt a strong attachment to Mongolia and have supported events that occur in the homeland. During the deportation period of the Kalmyk people to Siberia, the Kalmyk Committee in the USA played an important historical role. One of the leaders of this committee is the well-known Kalmyk human rights activist, Djab Naminov Burchinov, who also played an important historical role, in returning Russian Kalmyks to their native land. His place in the fight for the national interests and in defense of human rights is not modest but great.
美籍美国人对蒙古国始终有着很强的归属感，而且对于祖国发生的事予以支持。在卡尔梅克蒙古人被驱逐到西伯利亚的那段时期，美国的卡尔梅克委员会起到了重要作用。著名的卡尔梅克蒙古人人权活动家Djab Naminov Burchinov是卡尔梅克委员会的领导人之一。他在推动俄罗斯卡尔梅克人返回故土方面起到重要作用。他在争取民族利益和捍卫人类权利方面功勋卓著。
Burchinov sent several memoranda with the request to accept Mongolia into the UN membership. He assisted in solving this problem positively. Burchinov fights not only for the human rights of Kalmyk Mongols but also the rights of the Tibetans and Inner Mongols. During the time of the AIDS epidemic in Kalmykia he obtained donations from the big American companies.
Burchinov曾多次建议联合国接受蒙古，并在解决这一问题方面起到积极作用。Burchinov在为卡尔梅克人争取自由方面做出了重要贡献。在卡尔梅克共和国艾滋病泛滥的那段时间内，Burchinov向美国的一些大公司争取了很多捐款。
The Mongol-American Association press has played an important role in Mongolian nationalism in the United States. Since 1990, Mongolian Americans have shown an increasing interest in American government policy decisions concerning Mongolia. Well-known professor John Gombojab Hangin was instrumental in the establishment of normal political relations between Mongolia and the United States.
蒙美协会出版社在保持蒙古人的爱国情怀方面发挥了重要的作用。1990年以后美籍蒙古人对美国政府有关蒙古国方面的政策十分关心。著名教授John Gombojab Hangin为蒙古和美国的政治关系的建立发挥了重要作用。
The United States supports Mongolia's reforms and renders it technical and humanitarian assistance. United States Congress has adopted a resolution in support of the reforms in Mongolia. The United States declared in 1995 that independent, democratic, prosperous and secure Mongolia is in their interests. Mongolia's strategic location is important not only geo-politically, but also geo-economically, since it has abundant mineral resources, educated and motivated people and is located between two large, emerging markets with millions of consumers. Despite the long distance, peoples of both countries are interested in developing trade, economic, cultural and people-to-people relations. Bilateral trade in 1997 reached $51 million. Both countries have granted each other most favored nation (MFN) status. Both sides believe that there is enormous potential for developing trade and economic relations.
美国支持蒙古的改革，并给予蒙古技术和人道主义援助。美国i国会已经通过决议支持蒙古的改革。由于蒙古有着丰富的矿产资源、有着受过良好教育的积极进取的人民以及处于两个数千万人口的新兴市场的地理位置，美国于1995年称一个独立、民主、繁荣、安全的蒙古符合美国的利益。蒙古的战略、地缘政治和地缘经济地位均十分重要。尽管有着千山万水的阻隔，双方的国民都希望能够发展两国之间的魔力以及经济、文化和国民关系。1997年，双方的贸易额已经超过五千万一百万美元。双方都是彼此的最惠国。双方坚信在扩大贸易、增强经济关系方面人仍存在着巨大潜力。

The Mongol Tolbo Newsletter. 蒙古Tolob简讯
The Mongol-American Cultural Association's newsletter Mongol Tolbo is a quarterly publication enjoys the distribution among its kind. It provides commentary and analysis on the subject of the Mongol culture and news of its economic, political, and social development of Northern and Southern Mongolia, Tuva, Sinjiang, Buryatia and Kalmykia.
蒙美文化协会的图尔布简讯是在同类月刊中发行量较大的简讯。简讯中有关于内蒙古文化的评论和分析以及北蒙、南蒙、图瓦、新疆、卡尔梅克和布瑞亚特地区经济、政治和社会发展的相关新闻。