Examining the educational and cultural context of the Dukha people: The impacts and limitations of compulsory education for nomadic reindeer herders’ children in northern Mongolia

Abstract

This thesis examines the educational and cultural experiences of the Dukha people, sometimes referred to as the Tsaatan, nomadic reindeer herders in northern Mongolia. Classified as an ethnic minority by the Mongolian government, many scholars consider them to be Indigenous peoples. Children must travel from their homes, ortz, a type of teepee, in the taiga on horseback, or by reindeer, to attend compulsory boarding school in Tsaagannuur town. Instruction is conducted in Mongolian, which has led to a rapid decline in speakers of their native tongue, known as the Mongolian Reindeer Tuvan language.

The focus of the study was education; however, interviewees voiced their concerns about the Special Protected Area and related hunting ban repeatedly, and I broadened the scope of the study to investigate cultural losses due to the policies, as well as the lack of political voice and representation the Dukha people have. The protected area has severely limited the grazing pastures which the Dukha are able to access in their traditional lands. Mongolian government in 2011, which affects grazing lands and traditional hunting. Broadening the scope enabled me to better understand the full scope of the Dukha peoples’ lived experiences.

My research questions were designed to investigate barriers and challenges Dukha children encounter in receiving a quality education, as well as the losses to Dukha culture and traditions, both in the educational realm as well as due to protected area policies. I conducted semi-structured interviews with parents, elders, and graduates in the community, as well as with school personnel at the boarding school. The study was structured through an Indigenous research paradigm, implementing ethical safeguards particularly important in studying Indigenous peoples. My theoretical approach blended four theoretical theories, as listed below.

I found incidences of oppression, structural inequalities, cultural discontinuity, and deficit thinking in the data I collected. Yet, many examples of the resilience of the Dukha people were also evident. In the process, I filled in some knowledge gaps I identified, including a current tally of Dukha language speakers, educational experiences of Dukha children, and some reasons for high dropout rates.

This thesis examines educational and cultural experiences of the Dukha people, sometimes referred to as the Tsaatan; nomadic reindeer herders in northern Mongolia. Classified as an ethnic minority by the Mongolian government, many scholars consider them to be Indigenous peoples. Children must travel from their homes on horseback or by reindeer, to attend compulsory boarding school in Tsaagannuur town. Instruction is conducted in Mongolian, which has led to a rapid decline in speakers of their native tongue, Mongolian Reindeer Tuvan language.

The focus of the study was education; however, interviewees voiced their concerns about the Special Protected Area instituted by Mongolian government in 2011, and related hunting ban repeatedly, and I broadened the scope of the study to investigate cultural losses as well as the lack of political voice and representation the Dukha people have. The protected area has severely limited the grazing pastures. Broadening the scope enabled me to better understand the full scope of the Dukha peoples’ lived experiences.

Research questions were designed to investigate barriers and challenges Dukha children encounter in receiving a quality education and losses to Dukha culture and traditions, both in the educational realm as well as due to protected area policies. I conducted semi-structured interviews with parents, elders, and graduates in the community, as well as with school personnel at the boarding school. I used an Indigenous research paradigm, implementing ethical safeguards important in studying Indigenous peoples. My theoretical approach blended four theoretical theories.

I found incidences of oppression, structural inequalities, cultural discontinuity, and deficit thinking in the data. Yet, examples of the resilience of the Dukha people were also evident. I filled in some knowledge gaps I identified, including a current tally of Dukha language speakers, educational experiences of Dukha children, and some reasons for high dropout rates.