How much MONGOL BLOOD do Russians have?

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After the publication of Putin's photos at a pro-Kremlin youth forum in a
 summer camp on Lake Seliger in the Russian Tver Region , 350 km north 
of Moscow, discussions about a strange unrecognizable face of the 
Russian leader erupted on Russian Internet blogs.

Many Russians state that Putin now has a Mongolian-type eye shape and cheek.

"Putin is a Mongol!", says a young Democratic opposition leader Roman 
Dobrokhotov who is also known in the West. Seeing a close-up photo of 
Putin with two narrow slits as eyelids, Mr. Dobrokhotov writes: "Botox 
is evil. A little more and he would have to hide his face behind a 
handkerchief, like Michael Jackson did".

Source: Kavkaz Center

After the Mongol invasion of Russia, the Rurikid rulers of Russian principalities were eager to obtain political advantages for themselves and their countries by marrying into the House of Genghis. Alexander Nevsky was adopted by Batu Khan as his son. Alexander's grandson Yury of Moscow married a sister of Uzbeg Khan; however, they had no progeny. On the other hand, petty Mongol princelings of Genghisid stock sometimes settled in Russia. For instance, Berke's nephew adopted the Christian name Peter and founded St. Peter's Monastery in Rostov, where his descendants were long prominent as boyars.

St. Theodore Stratelates, the patron saint of Fyodor the Black, as illustrated in his personal Gospel Book.

The issue of three Russian-Mongol marriages may be traced down to the present. The most famous was the marriage of St. Fyodor the Black, later proclaimed a patron saint of Yaroslavl, to a daughter of the Mongol khan Mengu-Timur.[3] Fyodor's relations with the khan were idyllic: he spent more time in the Horde (where he was given extensive possessions) than in his capital. Male-line descendants of Fyodor's marriage to the Tatar princess include all the later rulers of Yaroslavl and two dozens princely families (such as the Shakhovskoy, Lvov, or Prozorovsky, among others), which passed Genghis genes to other aristocratic families of Russia.

Prince Gleb of Beloozero, a grandson of Konstantin of Russia, was another Rurikid prince influential at the Mongol court. Gleb married the only daughter of Khan Sartaq. From this marriage descends the House of Belozersk, whose scions include Princes Ukhtomsky and Beloselsky-Belozersky.
The most problematic is the marriage of Narimont, the second son of Gediminas of Lithuania, to Toqta's daughter. The earliest source for this marriage is the "Jagiellonian genealogy", compiled in the 18th-century from Ruthenian chronicles by one Joannes Werner. While the marriage is not utterly impossible (Narimont spent several years in the Horde), there are no extant chronicles which mention Narimont's wife. This highly uncertain gateway derives particular interest from the fact that the Galitzine, Khovansky and Kurakin princely families are Narimont's agnatic descendants.

Ivan the Terrible,his mother Elena Glinskaya is a descendant of Mongol Mamai Khan

Sain-Burat (Simeon Bekbulatovich),Tsar of Russia,direct descendant of Genghis Khan

 Boris Godunov,Tsar of Russia,Mongol-tatar origin

Peter the Great

Mikhail Kutuzov,the Russian general who defeated Napoleon.Mongol-Tatar origin

Russian alcoholism and the "Mongoloid gene"

Russian alcoholism and the "Mongoloid gene"

SCIENTISTS researching cures for alcoholism and hangovers say that they 
 have found a genetic link between Russians’ traditional weakness for  
drink and the marauding Mongol armies.

As many as 50 per cent of Muscovites are estimated to have inherited  
Mongol genes that make them absorb more alcohol into the bloodstream and
  break it down at a slower rate than most Europeans, they say.

That means that they get more drunk and have worse hangovers, and are  
more likely to become addicted to alcohol, given Russia’s taste for  
vodka, its harsh climate and the social and economic chaos after the  
collapse of the Soviet Union.

“The difference is huge — in reaction speed, memory, hand tremor — and  
in how they recover,” Vladimir Nuzhny, of the Health Ministry’s National
  Narcology Research Centre, said. “On average, 50 per cent of people in
  Moscow have this Mongoloid gene. So this, we think, is part of the  
problem.”

As part of the study, the scientists paid 12 volunteer students to drink
  350 grams, about a third of a bottle, of vodka in an hour, and then  
monitored their behaviour.

“That’s a lot by Western standards, but it’s normal for Russia,” Dr  
Nuzhny told The Times. “At first they thought it was great, because they
  were being paid to drink, but after a while they realised it was more 
 like work.”

The intoxicated students had to perform a series of tests, including  
answering questionnaires and playing rally-driving computer games, and  
they were breathalysed at regular intervals. The scientists even  
measured their ability to stand up straight.

After sleeping off the effects in a dormitory at the laboratory — which 
 had a karaoke machine — the students were given a slap-up breakfast  
before doing more tests to measure their hangovers. The study showed  
that those with the Mongol genes absorbed 50 per cent more alcohol into 
 the bloodstream at peak levels and metabolised it much more slowly than
  the other students.

“The way they get drunk is completely different. They are also more  
likely to feel aggressive or depressed,” Dr Nuzhny said. “They do not  
necessarily look Mongolian, but the gene that governs how they  
metabolise alcohol is Mongoloid.”

The Mongols swept across Asia and Russia and into Europe in the 13th  
century and ruled Russia for two centuries. Inter-marriage with the  
Slavs and other ethnic groups was common.

Scientists have long known that people of Mongol extraction, including Japanese,Koreans and Northern Chinese, have an enzyme for metabolising alcohol  
that is different from that of Caucasian Europeans.

Dr Nuzhny claims that his study is the first to look at the effect of  
alcohol on Russians who have inherited Mongol genes. He says that the  
phenomenon can be explained partly by evolution. The nomadic Mongols,  
whose only indigenous form of alcohol was fermented mare’s milk, evolved
  with a different enzyme from the settled Europeans, with their long  
tradition of producing stronger grape and grain-based alcohol.

Dr Nuzhny’s research is partly funded by pharmaceutical companies trying to develop drugs to cure hangovers and alcoholism.

Russians drink about 15 litres of pure alcohol a head each year, one of 
 the highest rates in the world, and by some estimates one in seven  
Russians are alcoholics. Alcohol is largely to blame for a fall in life 
 expectancy to less than 59 since the fall of the Soviet Union.         

Lenin is 1/4 Kalmyk Mongol

Semen Budyonnuyy,the greatest Russian military commander

Basan Gorodvikhov,the man who led army to Berlin in 1944

Stalin Khan lol

Semyon Timoshenko

Petorov Ivanovivh

Andrey Yeryomenko

Leonid Brezhnev,the General Secretary of the Central Committee of the Communist Party of the Soviet Union from 1964 until 1982

The Effects of the Mongol Empire on Russia 
By Dustin Hosseini
Introduction 
The history of Russia has always been a 
relatively sad and tumultuous one wrought with wars, power struggles, 
and abrupt changes. These changes have often been forcibly thrust 
wholesale upon Russia, rather than evolving through gradual, measured 
methods as in most peoples’ histories. From an earlier time, in which we
 know Russia as ‘Kievan Rus,’ the princes of the various cities (such as
 Vladimir, Pskov, Suzdal, and Kiev) constantly battled and bickered for 
power and control of the small semi-united state. Under the reigns of 
St. Vladimir (980-1015) and Yaroslav the Wise (1015-1054), the Kievan 
state was at its highest point and attained relative peace in contrast 
with years past. However, as history went, once the reigning rulers 
died, a power struggle ensued and wars once again flared.
It was perhaps the decision of Yaroslav 
the Wise before his death in 1054 to assign princedoms to his sons that 
set the future of Kievan Russia for the next two hundred years. 
Following this decision, civil wars between the various sons ravaged 
much of the Kievan confederation, draining it of essential resources it 
would later need. As the princes incessantly fought with each other, the
 confederation of cities known as the Kievan state slowly decayed, 
declined, and lost its former glory. Further weakened by the incursions 
of steppe tribes such as the Polovtsy (aka Cumans/Kumans or Kipchaks) 
and previously by the Pechenegs, eventually the Kievan state was ripe 
for a takeover by more powerful invaders from distant lands.
Yet before this, the Rus had a chance to
 change their fate. It was around 1219 when the Mongols first entered 
the areas nearest Kievan Russia in a move against the Polovtsy, who, in 
turn, asked for the assistance of the Rus princes. A council of princes 
convened in Kiev to consider the request, an act which worried the 
Mongols. According to historical sources, the Mongols declared that they
 had not attacked the cities or people of the Rus nor attacked their 
lands. The Mongol envoys requested peace of the Russian princes. Yet the
 princes did not trust the Mongols, suspecting that the Mongol advance 
would continue into Rus. Subsequently, the Mongol emissaries were 
promptly killed and any chance for peace was destroyed at the hands of 
the princes of the fractured Kievan state. Within twenty years, Batu 
Khan marched from Mongolia with an army of 200,000 men. One by one, 
Russian principalities such as Ryazan, Moscow, Vladimir, Suzdal, and 
Rostov fell to the Batu and his armies. The armies looted and razed the 
cities, slaughtered the people, and took many as prisoners and slaves. 
The Mongols eventually captured, sacked, and destroyed Kiev, the 
symbolic center of Kievan Russia. Only outlying northwesterly 
principalities such as Novgorod, Pskov, and Smolensk survived the 
onslaught, though these cities would endure indirect subjugation and 
become tributaries of the Golden Horde. Perhaps a decision by the 
Russian princes to make peace could have averted this. However, that was
 not the case and for their miscalculations, Russia would be forever 
changed in terms of its religion, art, language, government, and 
political geography.
The Orthodox Church 
With the initial Mongol onslaught, many 
churches and monasteries were looted and destroyed while countless 
adherents to the church and scores of clergy were killed; those who 
survived often were taken prisoner and enslaved (Dmytryshyn, 121). The 
mere shock of the force and size of the Mongol army was devastating. The
 distress was just as political and economic in nature as it was social 
and spiritual. The Mongol forces claimed that they were sent by God, and
 the Russians believed that the Mongols were indeed sent by God as a 
punishment for their sins. The Orthodox Church would become a powerful 
beacon during the “darker” years of the Mongol subjugation. The Russian 
people would eventually turn inward, seeking solace in their faith and 
looking to the Orthodox Church for guidance and support. The shock of 
being conquered by this steppe people would plant the seeds of Russian 
monasticism, which would in turn play a major role in the conversion of 
such people as the Finno-Ugrian tribes and the Zyrianians (now known as 
the Komi), as well as the colonization of the northern regions of Russia
 (Vernadsky, 379).  
The humiliation suffered by the princes 
and the town assemblies caused fragmentation of their political 
authority. This loss of political unity allowed the Church to rise as an
 embodiment of both religious and national identity while filling the 
gap of lost political identity (Riasanovsky, 57). The unique legal 
concept of iarlyk (pronounced ‘yarlīgh’), or charter of 
immunity, also contributed to the strengthening of the Church. With the 
reign of Mönke-Temür, a iarlyk was issued to Metropolitan Kirill for the Orthodox Church in 1267. While the church had been under the de facto protection of the Mongols ten years earlier (from the 1257 census conducted under Khan Berke), this iarlyk
 formally decreed protection for the Orthodox Church. More importantly, 
it officially exempted the church from any form of taxation by Mongol or
 Russian authorities (Ostrowski, 19). And permitted that clergymen not 
be registered during censuses and that they were furthermore not liable 
for forced labor or military service (Hosking, 57). 
As expected, the result of the iarlyk
 issued to the Orthodox Church was profound. For the first time, the 
church would become less dependent on princely powers than in any other 
period of Russian history. The Orthodox Church was able to acquire and 
consolidate land at a considerable rate, one that would put the church 
in an extremely powerful position in the centuries following the Mongol 
takeover. The charter of immunity strictly forbade both Mongol and 
Russian tax agents from seizing church lands or demanding any services 
from the Orthodox Church. This was enforced by a simple penalty – death 
(Vernadsky, 377). 
Another prominent reason the church 
developed so quickly laid in its mission – to spread Christianity and 
convert those still practicing paganism in the countryside. To 
strengthen the internal structure of the Orthodox Church, metropolitans 
traveled extensively throughout the land to alleviate administrative 
deficiencies and to oversee the activities of the bishops and priests. 
Moreover, the relative security (economic, military, and spiritual) 
surrounding hermitages lured peasants from the countryside. As this 
heightened urban development within the periphery of church properties 
destroyed the peaceful atmosphere the hermitage was originally 
established to give, members of the monastery would move further out 
into the wilderness to establish a new hermitage, beginning the process 
anew. This system of founding religious settlements continued for some 
time and contributed to the augmentation of the Orthodox Church 
(Vernadsky, 377-8).
One last significant change that 
occurred was the location of the center of the Orthodox Church. Before 
the Mongols invaded Russian lands, Kiev was the ecclesiastical center. 
Following the destruction of Kiev, the Holy See moved to Vladimir in 
1299, and eventually to Moscow in 1322 (Hosking, 72), helping to bolster
 the importance of Moscow significantly. 
Art 
While the arts in Russia first suffered 
mass deportations of its artists, the monastic revival and the focus of 
attention that turned toward the Orthodox Church led to an artistic 
revival. What defined the Russians – at this crucial moment when they 
were without a state – was their Christianity and ability to express 
their devout beliefs. During this Time of Troubles, such great artists 
as Theophanes the Greek and Rublev came into play (Figes, 299-300).
It was during the second half of the 
Mongol rule in the mid-fourteenth century that Russian iconography and 
fresco painting began once again to flourish. Theophanes the Greek 
arrived in the late 1300s. He decorated and worked on various churches 
throughout the land, especially in Novgorod and Nizhniy Novgorod. In 
Moscow, he painted the iconostasis for the Church of the Annunciation as
 well as worked on the Church of the Archangel Michael (Martin, 233). A 
few decades after Theophanes’ arrival, Rublev would become one of his 
most aspiring and important students. Iconography came to Russia from 
Byzantium in the tenth century, but the Mongol invasion in the 
thirteenth century cut Russia off from Byzantium.
Language 
While the linguistic effects may seem at
 first trivial, such impacts on language help us to determine and 
understand to what extent one empire had on another people or group of 
people – in terms of administration, military, trade – as well as to 
what geographical extent the impact included. Indeed, the 
linguistic and even socio-linguistic impacts were great, as the Russians
 borrowed thousands of words, phrases, other significant linguistic 
features from the Mongol and the Turkic languages that were united under
 the Mongol Empire (Dmytryshyn, 123). Listed below are a few examples of
 some that are still in use. All came from various parts of the Horde. 

амбар                          ambar                                    barn

базар                          bazar                                     bazaar

деньги                        den’gi                                     money

лошадь                       loshad‘                                    horse

сундук                        sunduk                                   truck, chest

таможня                      tamozhnya                              customs

One highly important colloquial feature 
of the Russian language of Turkic origin is the use of the word давай 
which expresses the idea of ‘Let’s…’ or ‘Come on, let’s...’ (Figes, 
370-1). Listed below are a few common examples still found commonly in 
Russian.

Давай чай попьем.              Davai chai popem.             ‘Let’s drink some tea.’

Давай выпьем!                    Davai vypem!                   ‘Come on, let’s get drunk!’

Давай пойдём!                    Davai poidyom!                 ‘Come on, let’s go!’

In addition, there are dozens of place 
names of Tatar/Turkic origin in southern Russia and the lands of the 
Volga River that stand out on maps of these areas. City names such as 
Penza, Alatyr, and Kazan’ and names of regions such as Chuvashia and 
Bashkortostan are examples.  
Administration and Institutions 
Images of totalitarianism spring to mind
 when one at first ponders that which is Russia: from the current times 
of Vladimir Putin’s presidency, to when the Soviet Union was still a 
nation, and even before to Imperial Russia. However, in Kievan Rus, a 
form of democracy did exist. Comprised of all free male citizens, the veche
 (вече) was a town assembly that met to discuss such matters as war and 
peace, law, and invitation or expulsion of princes to the veche’s respective town; all cities in Kievan Russia had a veche.
 It was essentially a forum for civic affairs to discuss and resolve 
problems. However, this democratic institution suffered severe 
curtailment under the Mongols.
By far the most influential of the assemblies were in Novgorod and Kiev. In Novgorod, a special veche bell
 (in other towns, church bells were ordinary used for this purpose) was 
created for calling the townspeople together for an assembly, and in 
theory, anyone could ring it. In the times after the Mongols had conquered the majority of Kievan Russia, veches ceased to exist in all cities except Novgorod, Pskov, and others in the northwestern regions. Veches
 in those cities continued to function and develop until Moscow itself 
subjugated them in the late fifteenth century. However, today the spirit
 of the veche as a public forum has been revived in several cities across Russia, including especially Novgorod.
Of great importance to the Mongol 
overlords was census tabulation, which allowed for the collection of 
taxes. To support censuses, the Mongols imposed a special dual system of
 regional administration headed by military governors, the basqaqi (баскаки), and/or civilian governors, the darugi (даругы). Essentially, the basqaqi
 were given the responsibility of directing the activities of rulers in 
the areas that were resistant or had challenged Mongol authority. The darugi
 were civilian governors that oversaw those regions of the empire that 
had submitted without a fight or that were considered already pacified 
to Mongol forces (Ostrowski, 273). However, the offices of the basqaqi and the darugi, while occasionally overlapping in authority and purpose did not necessarily always rule at the same time.
As we know from history, the ruling 
princes of Kievan Russia did not trust the Mongolian ambassadors that 
came to discuss peace with them in the early 1200s; the princes 
regrettably put the ambassadors of Genghis Khan to the sword and before 
long paid dearly. Thus, in the thirteenth century the basqaqi 
were stationed in the conquered lands to subjugate the people and 
authorize even the day-to-day activities of the princes. Furthermore, in
 addition to ensuring the the census, the basqaqi oversaw conscription of the local populace (Martin, 150).  
Existing sources and research indicates that the basqaqi
 had largely disappeared from the Rus’ lands by the mid-fourteenth 
century, as the Rus more or less accepted the Mongol overlords. As the basqaqi left, the darugi replaced them in power. However, unlike the basqaqi, the darugi were
 not based in the confines of the lands of the Rus; in fact, they were 
stationed in Sarai, the old capital of the Golden Horde located not far 
from present-day Volgograd. The darugi functioned mainly as 
experts on the lands of the Rus’ and advised the khan accordingly. While
 the responsibility of collecting and delivering tribute and conscripts 
had belonged to the basqaqi, with the transition from the basqaqi to the darugi
 these duties we actually transferred to the princes themselves when the
 khan saw that the princes could complete such tasks (Martin, 151).
The first census taken by the Mongols 
occurred in 1257, just seventeen years after their conquest of Rus’ 
lands. The population was divided into multiples of ten, a system that 
had been employed by the Mongols who 
extended its use over the entirety of their empire; the census served as
 the primary purpose for conscription as well as for taxation. This 
practice was carried on by Moscow after it stopped acknowledging the 
Horde in 1480. The practice fascinated foreign visitors to Russia, to 
whom large-scale censuses were still unknown. One such visitor, 
Sigismund von Herberstein from Hapsburg made note of the fact that every
 two or three years, the prince conducted a census throughout the land 
(Wittfogel, 638). Census taking would not become widespread in Europe 
until the early 19th century. One significant observation that we must 
make is that the extent to which the Russians so thoroughly conducted 
the census was not achieved elsewhere in Europe for another 120 years or
 so, during the Age of Absolutism. The impact of the Mongol Empire at 
least in this area was obviously deep and effective and helped to create
 a strong central government for Russia.   
One important institution that the basqaqi oversaw and maintained was the yam
 (a system of posts), which was constructed to provide food, bedding, 
horses, and either coaches or sleds, according to the season (Hosking, 
89). At first constructed by the Mongols, the yam allowed 
relatively rapid movement of important communiqués between the khans and
 their local leaders, as well as a method of quickly dispatching envoys,
 local or foreign, between the various principalities across the vast 
the empire. Each post had horses ready for use by authorized persons as 
well as to replace tired horses for especially long journeys. Each post 
was usually located about a day’s ride from the nearest post. The local 
people were obliged to maintain the posts, to feed the horses, and to 
meet the needs of emissaries traveling through their posts.
The system was quite efficient. Another report by emissary Sigismund von Herberstein of the Hapsburgs stated that the yam
 system allowed him to travel 500 kilometers (from Novgorod to Moscow) 
within 72 hours – much faster than anywhere in Europe (Wittfogel, 
639-40). The yam system helped the Mongols to maintain tight 
control over their empire. During the twilight years of the Mongol’s 
hold on Russia in the late fifteenth century, Prince Ivan III decided to
 continue the use of the idea of the system of the yam in order
 to keep an established system of communication and intelligence. 
However, the idea of a postal system as we know it today would not come 
into existence until after the death of Peter the Great in the early 
1700s.
Some such institutions brought to Russia
 by the Mongols transformed to meet Russian needs over time and lasted 
for many centuries after the Golden Horde. These greatly augmented the 
development and expansion of the intricate bureaucracy of the later, 
imperial Russia.
The Rise of Moscow
Founded in 1147, Moscow remained an 
insignificant town for more than a hundred years. At that time, the 
location lay at the crossroads of three major roads, one of which 
connected Moscow to Kiev. The geographic location of Moscow merits 
attention, as it sits on a bend of the Moscow River, which connects to 
the Oka and Volga River. Via the Volga River, that allows access to the 
Dniepr and Don Rivers, as well as the Black and Caspian Seas, huge 
opportunities for trade and commerce with distant lands have always 
existed. With the Mongol onslaught, droves of refugees began to arrive 
from the devastated southern portion of Rus, namely Kiev (Riasanovsky, 
109). Moreover, the actions of the Muscovite princes in favor with the 
Mongols helped Moscow’s rise as the center of power.
Leading up to the point that the Mongols granted Moscow the iarlyk,
 Tver and Moscow were constantly struggling for power. The major turning
 point surfaced in 1327 when the populace of Tver started to rise in 
rebellion. Seeing this as an opportunity to please the khan of his 
Mongol overlords, Prince Ivan I of Moscow took a huge Tatar contingent 
and quashed the rebellion in Tver, thereby restoring order in that city 
and winning the favor of the khan. For his show of loyalty, Ivan I was 
also granted the iarlyk and with this Moscow took yet another 
step towards prominence and power. Soon the princes of Moscow took over 
the responsibilities of collecting taxes throughout the land (and in 
doing so, taking part of these taxes for themselves) and eventually the 
Mongols gave this responsibility solely to Moscow and ended the practice
 of sending their own tax collectors. Yet Ivan I was more than a shrewd 
politician and exchequer of good judgment: he was perhaps the first 
prince to replace the traditional lateral line of succession with the 
vertical line (though this would not be fully achieved until the second 
Prince Vasilii’s reign in the mid-1400s (Hosking, 71-2)). This change 
brought more stability to Moscow and thus strengthened her position 
within the realm. As Moscow grew wealthier through being the main tax 
collector of the lands, its authority over several principalities became
 greater and more consolidated. The lands that Moscow gained equated 
with more taxes and more access to resources, and thus more power.
During the time that Moscow grew 
wealthier and more powerful, the Golden Horde was in a state of general 
decay, wrought with rebellions and coups. Prince Dmitrii decided to 
attack the Kazan khanate in 1376 and was successful. Not long after, one
 of the Mongol generals, Mamai, sought to create his own horde of sorts 
in the steppes west of the Volga River (Hosking, 79) and he decided to 
challenge the authority of Prince Dmitrii on the banks of the Vokha 
River; Dmitrii defeated Mamai, exciting his Muscovites and, naturally, 
angering the Mongols. However, Mamai chose to fight again and organized a
 contingent of 150,000 men; Dmitrii matched this number and their two 
armies met near the River Don at Kulikovo Pole (Kulikovo Field) in early
 September of 1380 (Dmytryshyn, 140). Dmitrii’s army, though suffering 
losses of some 100,000 men, defeated Mamai; Tokhtamysh, one of 
Tamerlane’s generals, soon captured and executed the general. Prince 
Dmitrii became known as Dmitrii Donskoi (of the Don). However, Moscow was soon sacked by Tokhtamysh, and once again had to pay tribute to the Mongols.
Yet the great battle of Kulikovo Pole in
 1380 was a symbolic turning point. Even though Moscow suffered 
retribution for attacking Mongol armies, the power that Moscow welded 
would continue to grow and its influence over other Russian 
principalities would continue to expand. Novgorod finally succumbed to 
future capital in 1478, and Moscow soon shed any allegiance to the 
Mongol and Tatar overlords thus ending over 250 years of Mongol control.
Conclusion 
As the evidence stands, the effects of 
the Mongol invasion were many, spread across the political, social, and 
religious facets of Russia. While some of those effects, such as the 
growth of the Orthodox Church generally had a relatively positive effect
 on the lands of the Rus, other results, such as the loss of the veche
 system and centralization of power assisted in halting the spread of 
traditional democracy and self-government for the various 
principalities. From the influences on the language and the form of 
government, the very impacts of the Mongol invasion are still evident 
today. Perhaps given the chance to experience the Renaissance, as did 
other western European cultures, the political, religious, and social 
thought of Russia would greatly differ from that of the reality of 
today. The Russians, through the control of the Mongols who had adopted 
many ideas of government and economics from the Mongols, became perhaps a
 more Asiatic nation in terms of government, while the deep 
Christian roots of the Russians established and helped maintain a link 
with Europe. It was the Mongol invasion which, perhaps more than any 
other historical event, helped to determine the course of development 
that Russian culture, political geography, history, and national 
identity would take.
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Edited by Ruslan - 17-Sep-2012 at 05:30

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