Stopping Harm and Ethnocide Against the Mong People
Submitted by: Mong Heritage on behalf of the Mong
People April 30, 2026 Mongheritage@gmail.com
Historical
Background
The
Mong is an ancient people with deep historical roots across Northern and
Eastern Asia, including regions that are now the Northern Steppes and Northern
China. For centuries, Mong contributed to the cultural, historical, and
political development of these regions. Mong played significant roles in the
formation and administration of various kingdoms. Historical sources confirm
the presence and participation of Mong peoples in governance and state
structures associated with the Tang, Tuam Tshoj country (大朝国),
Song, Yuan, as well as other polities referenced in classical records (Liu,
Later Jin; Gong, Southern Song; Zhen, Southern Song; Song, Volumes 17; Cha,
2025). These records support a longstanding of Mong historical presence
that extends beyond contemporary classifications.
Following
the establishment of the People s Republic of China (PRC), diverse ethnic
groups were systematically categorized and redefined into official
classifications for administrative and political purposes (Mullaney, 2011).
Fifty-six national groups were defined and Mong people was excluded as one of
the national groups. Among the approved classifications, Mong populations in
various regions were reclassified with other communities into several national
groups, including Han, Miao [Hmong], Mongolian, Tu (Turkic groups), and others
(Cha, 2025: Ch. 2, 460-466). While these classifications served state
organizational needs, it also initiated a process of reinterpretation and
redefinition of historical literatures for the approved national groups. The
international communities then began to teach the national histories based on
the approved narratives by the PRC and Mongolian governments. The Mong
historical legacies are excluded in modern historical narratives because they
do not align with prevailing nations their defined national histories and
national ethnic frameworks. This has led to no dedicated academic study or research focused
specifically on the Mong history and identity. The result is not only the marginalization of Mong people
in the present but also a gradual erasure of Mong presence from the past
history itself.
Since
the establishment of Mongolia as a sovereign country in 1921, its national people
have been officially referred to as Mongol or Mongolian . This naming convention is historically
entangled with the term Mongoloid, introduced by Langdon Down in 1866 to
classify individuals as idiots which is currently known as Down syndrome. Such usage
contributed to the evolution of Mongol and Mong into derogatory slurs in the
English language. It is offensive and harmful, perpetuating stigma and causing
emotional distress to the Mong and Mongols.
Past
Actions & Challenges
In
the past, there have been efforts to remove the offensive connotations
associated with the term Mongol or the national name Mongolian . However,
the historical name Mong as used by the Mong people has not received the same
recognition or protection from derogatory usage. Although many modern English
dictionaries label Mong as an outdated offensive term, it continues to exist
in contemporary usage as a [British] slang referring to intellectual
disability, clumsiness, or foolishness (Oxford University Press, 2023;
Cambridge University Press, 2023) and is derogatory for being stupid or retarded
in various academic platforms. This persistence highlights how stigmatizing
language can remain embedded in everyday discourse despite formal
acknowledgment of its offensiveness. The result has caused significant harm
to the Mong people, including emotional distress, lowered self-esteem,
internalized racism, and a diminished sense of belonging. Many Mong individuals
feel compelled to adopt alternative labels, which distort or obscure their
cultural identity.
Efforts
to address these harmful and classification issues, including appeals to
organizations such as Google and Baidu, have not resulted in meaningful change.
There has been no intervention by any national government to prevent the harms inflicted
on the Mong people. A key barrier is the lack of formal recognition at local,
national, regional, and international levels. Without such action and recognition,
the harms caused by derogatory definitions and classification issues including
ethnic suppression and cultural erasure remain largely unacknowledged and
ongoing.
The
lack of action and recognition also result in the absence of research,
demographic data, and supportive policy frameworks concerning the Mong people.
Consequently, it becomes difficult to protect the Mong name, history, culture,
and identity. These gaps contribute to systemic exclusion, limiting
participation in social, economic, and cultural life, and rendering the Mong
people effectively invisible. This pattern can be understood as a form of
ethnocide.
The
Importance of Recognition and Addressing the Harm
Addressing
the offensive use of the name Mong and formal recognition will restore
dignity for the Mong people and support efforts to preserve Mong history and
cultural identity. This will pave the way for Mong history and cultural
elements to be taught in the public education. As a result, Mong people will be
counted in societies, studied, supported in policy frameworks, and strengthen
the Mong s participation in social, economic, and cultural life. It will further
support the United Nation and international convention s principle of all distinct
peoples to be recognized.
Urgent
Actions Needed
The
Mong people plea upon the United Kingdom and the international community to
addressing the atrocity and harms done to the Mong people taking action to
completely eliminate the derogatory usage of the name Mong and to formally
recognize Mong as a distinct people in English dictionaries, literatures,
academic digital platforms, and the internet. These actions are essential as a
fundamental human right so no people are marginalized or erased.
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References
Cambridge University Press. (2023). Cambridge Dictionary
(Entry on Mong ).
Cha, T. (2025). Mong
China History and Heritage Preservation. Fresno, California. Updated
Electronic Version [from the hardcopy (2013), China Gold Printing Group,
China]. ISBN 978-0-9888518-2-5. 85-86, 212-228, 231, 243, 245-254, 260-263,
275, 287-317, 338, 460-466.
Gong, Z. (Written during Southern Song). Mong Tataar Records.
3. [赵珙,《蒙鞑备录 国号年号》: 去年春，珙每见所行文字，犹日 大朝 .] Reference Cha, 2025: 294-299.
Liu, X. (Later Jin). Old
Tang Book: Biography of Du Rangneng; Biographies of Vol. 144 (Part II) &
The Turks (Part II) and other biographies. [刘昫 (后晋)，旧唐书, 卷一， 本纪第一; 列传第一百四十四 下 突厥下] Reference Cha, 2025: 224-228, 231, 243, 245-254,
260-263, 287-317.
Mullaney, T. S. (2011). Coming
to Terms with the Nation: Ethnic Classification in Modern China. University
of California Press.
Oxford University Press. (2023). Oxford English Dictionary (Entry on Mong ).
Song, L (1369-1370). Yuan
Historical Record. Volume 17 (part 1): Water Canals (2). [ 元史, 宋濂 (369年至1370年), 志第十七上: 河渠二.]
Zhen, Dexiu (Written during Southern Song). Pleading for Donations to Aid Xinzhou s Drought
Devastation. [真德秀, 南宋朝 《乞施行饶信州旱伤》, 〈九月日发〉] Reference Cha, 2025: 307-309.