Introduction. The article examines the institution of bukaul in Chinggisid states and their successors. Special attention is given to functions implemented by the official in the uluses of Hulagu, Jochi and Chagatai — and the former’s evolution throughout centuries. It is also explained why the functions tended to vary in different Turko-Mongol states. Goals. The study seeks to characterize the status of bukaul in Chinggisid and post-Chinggisid states. To facilitate this, the paper introduces a Russian translation and an interdisciplinary analysis of one legislative act — yarliq (decree) — appointing an army bukaul, and compares it to other sources for specific features of this official in Turko-Mongol states. Materials and methods. The paper examines Dastur al-Katib fi Tayin al-Maratib (A Scribe’s Guide to Determining Ranks) compiled in the mid-fourteenth century by Persian official Muhammad ibn Hindushah Nakhchivani, and other historical sources on Turko-Mongol states — from the empire of Genghis Khan and to Central Asian khanates of the eighteenth–nineteenth centuries. The work employs a series of historical and legal research methods, such as those of source criticism, diplomatic analysis, comparative historical research, formal legal approach, historical legal and comparative legal analyses. Results. Bukauls are often mentioned by medieval Asian historians but the messages tend to vary, which gives rise to different opinions as to their status and functions. The paper introduces the yarliq appointing a bukaul from Dastur al-Katib into Russian-language scientific discourse and supplements it with a detailed interdisciplinary analysis. Our comparative insights into other sources attest to that functions of bukaul in different Chinggisid states were as different and diverse, which resulted from the latter’s specific sociopolitical and economic development conditions. Conclusions. Depending on correlations between Mongol imperial and regional traditions of power, administrative and socioeconomic patterns, bukaul could serve as distributor of material benefits in the army (Mongol Iran), as executive of administrative and law-enforcement structures (Ulus of Jochi), and even as courtier in charge of khans’ cuisine (Chagatai Ulus). At the same time in Chinggisid and post-Chinggisid states, bukauls were usually ethnic Turko-Mongols of noble origin with military-oriented minds and corresponding training, which resulted in that they could be actively involved into military endeavors regardless of their official positions and functions.  

Introduction. The paper attempts an insight into how institutions of public government developed in Manchu-Mongolian polities throughout the 1900s–1920s — and focuses on the geopolitically and strategically important Chinese region of Hulunbuir. Goals. The article aims to explore the transformation of power structures in Hulunbuir, reveal some internal contradictions and the split in bureaucratic circles that occurred under the influence of various political forces between 1908 and 1920.To facilitate this, the work shall examine the structure of the Manchu Eight Banner system in the region, analyze the new policies of Qing authorities in Hulunbuir, trace changes in the public government structure across the region in 1912–1915, follow how (and why) Hulunbuir lost its autonomy in 1920. Conclusion. As is shown, the hierarchical structure of Hulunbuir’s administrative powers — despite the attempts to change it undertaken by various political forces — did still retain the traditional features of the Manchu Eight Banner system by 1920. At the level of regional authorities, the shaping of policies was largely influenced by internal contradictions between various ethnic groups of Hulunbuir. However, even when it came to join Outer Mongolia in 1912–1915, authorities of Hulunbuir used each and every possibility to maintain independence in external and internal affairs, finances. The dramatic changes of 1917–1919 in the situation — in and around Hulunbuir — triggered that the decision-making apparatus preferred to abolish Hulunbuir’s autonomy and turn it into a mere periphery of the Republic of China.

Introduction. The Russia-Mongolia-China Economic Corridor (RCM) is an important regional initiative aimed at expanding ties and developing economic cooperation in Northeast Asia. Insights into historical contexts of the corridor are essential for understanding its current dynamics and future prospects. Goals. The article attempts a comprehensive analysis of historical aspects related to the Russia-China-Mongolia Economic Corridor, with due account of historical projections, geopolitical factors, and historical trade routes that had shaped economic relations between the nations. The paper shall focus on the mentioned aspects to shed light on the long-standing historical ties that do facilitate the present-day emergence and development of the corridor. Materials and methods. The study employs a variety of sources, such as intergovernmental agreements, statistical digests, eyewitness accounts of the past, official reports, and speeches of top-ranking officials. The analytical tools that secure a systematic research approach include as follows: a retrospective analysis method, comparative historical and typological ones, that of systemic analysis. Results. Insights into actual statistical data yield an analytical description of the current situation in cross-border cargo flows (the Russia-Mongolia-China section), including some possibilities of transport infrastructure, and particularly those of the Ulaanbaatar Railway. Special attention is paid to challenges and risks arising from some projects of the economic corridor. Conclusions. The historical projections of trans-Eurasian trade routes — whether caravan tracks of the past or present-day infrastructure projects — attest to that communities of both the East and the West do need and show interest in such interaction. Russia and China’s imperial environments are characterized by specific dynamic and rhythmic patterns of trade and cultural communication that used to (and still do) shape somewhat unique geography of the routes. The famous Tea Road integrated a large number of cities in Russia and China. The opening of China, its industrialization and capitalization paved the way to its development and inclusion into global markets. These were followed by its transformation into a modern world power. Historical insights may yield better understandings of past successes and declines. One should also keep it in mind that the present historical legacy as such largely rests on the pillars of enormous political transformations witnessed by the twentieth century when the specific geopolitical agenda tied Mongolia to the Soviet Union with dozens (and hundreds) of strong links. Russia’s turn to the East and its strategic alliance with China are to give further impulses to trans-regional and trans-continental projects.

Introduction. The long-living and eventful Russia-Vietnam economic relations date back to the Council of Mutual Economic Assistance. Nowadays the continued deepening of these ties is occurring as part Eurasian integration. Goals. The article seeks to reveal further development prospects for bilateral relations and attempts an insight into the latter’s state of the art. Materials and methods. The work examines data from the UN Comtrade, Bank of Russia, Rosstat, Ministry of Internal Affairs, and those contained in Russian Statistical Yearbooks. Results. The recent years have witnessed a growing dynamics in trade cooperation between Russia and Vietnam. The paper notes it is trade in services plays a significant role in the interstate economic relations. The analysis of investment cooperation reveals an imbalance in investment flows in favor of Vietnam. The FDIs in oil production and trade have been identified as key investment endeavors. As for migration, Vietnam is defined as a donor country, and our analysis of migration flows shows the Russian Federation is simply not considered as a preferred destination for Vietnamese migrants. The article also pays attention to the change in the structure of Vietnam-to-Russia migration flow and articulates some underlying reasons. Conclusions. Despite the intensification of trade relations, none of the countries has implemented its export potential to the full. As for FDI cooperation, textile industry, wind power and IT sector stand out as promising areas. Another area for the development of bilateral relations is educational migration, since there is definitely still room for Russia to increase its attractiveness among Vietnamese youth.

Introduction. The history of eighteenth-century Kalmyk-Kazakh relations needs further detailed insights with the aid of newly discovered (and to be discovered) archival files. The turbulent interethnic contacts were integral to political challenges that were to be faced and solved by the Russian government. Goals. The article analyzes some newly discovered (introduced) archival material and attempts a comprehensive account of Kalmyk-Kazakh relations during the Dusty Migration of 1771. Materials. The work focuses on available files stored at the National Archive of Kalmykia, Historical Archive of Omsk Oblast, and messages contained in published document collections. Results. The study provides a quite detailed chronology of events characterizing Kalmyk-Kazakh relations throughout the mentioned campaign, which shall definitely prove instrumental in conducting further academic insights into the issue. Conclusions. The fact Kalmyks had raided livestock of the Junior Jüz Kazakhs in early 1770 did complicate Kalmyk-Kazakh relations on the eve of the Kalmyk Exodus. Khan Nuraly of the Junior Jüz was warning Russian authorities of the Kalmyks’ preparatory activities but his messages were never given serious attention to. Ubashi’s attempts to negotiate with Khan Nuraly ended in a failure since the latter was upholding a pro-Russian position and insisted that the Kalmyks should be immediately driven back into government-controlled lands. However, separate negotiations between Ablai and Ubashi proved more successful, and resulted in that Kalmyks did break through the Kazakh blockade towards China’s borders. The event aggravated the then split within Kazakh political elites, and the latter were never able to well and truly join efforts after the Dusty Migration.

Introduction. The article examines the development of Soviet Kalmykia’s healthcare that was included into the public health system of the USSR. Chronologically, the study covers the Ninth and Tenth five-year plans, fragmentary insights into the Eighth one to yield comparative statistical data. Goals. The work seeks to analyze and reveal some distinct features characterizing the development of Soviet Kalmykia’s healthcare throughout the 1970s as part the then state health agenda. The paper focuses on state policies pursued during the Ninth and Tenth five-year plans, describes the region’s general conditions, some changes in the budget process which directly influenced healthcare in the Republic, composition of capital investments, dynamics of health-related material support, and staffing issues. Materials and methods. The study widely employs the statistical (quantitative) method to trace qualitative and quantitative changes in the health system of the Kalmyk ASSR during the period under consideration. The chronological and retrospective methods make it possible to examine the Republic’s healthcare in actual historical contexts and to implement a retrospective analysis free from any ideological factors. The paper considers documents and statistical material from the State Archive of the Russian Federation, National Archive of Kalmykia, and a number of related publications. Results. The study reveals some key trends in the organization of medical and sanitary services, delineates public health policies in the region and nationwide, delves into the legislative framework that shaped the basis for public health in the whole country. The medical network development of the 1970s delivered qualified medical services to rural inhabitants and dwellers of remote areas. The undertaken measures improved and diversified health maintenance patterns both in region- and district-level treatment/prevention facilities.

Introduction. The paper examines a richly decorated leather quiver (ВО-73) housed at Tobolsk Reserve Museum of History and Architecture. This quiver has never been subject to scholarly research. Goals. The study aims to introduce the artefact into scientific circulation, date it, and clarify its cultural attribution. Results. The article reveals the quiver arrived in Tobolsk Governorate Museum in 1890 to mid-1891. Typologically, such quivers cluster with a wide range of Central Asian quivers dating to the mid-16th through mid-19th centuries CE, but differ from other Mongolian and South Siberian quivers on a number of construction and ornamental details, such as a high pointed back, massive upper ‘eye’ extended far forward, and absence of decorative metal plates on the outer side of the quiver (except for belt buckles and rivets on the edges). All quivers of this type known to date come from Southern Siberia, Southeast Kazakhstan, and Tibet, i.e. the regions invaded by Western Mongols — Oirats (Dzungars, Khoshuts, Dorbets, etc.) — in the 17th to mid-18th centuries. And the period when quivers of this type were used coincides with that of the Oirat domination across the aforementioned territories, which makes it possible to view such quivers as Oirat-type ones. Quivers produced by Tibetan craftsmen could be distinguished within this type due to Tibetan ornamental patterns, the latter quivers be referred to as Oirat-Tibetan ones. Oirat-type quivers may have emerged in the mid-16th to early 17th centuries across Western Mongolia, Southern Siberia, Southeast and East Kazakhstan. Quivers of this type could have arrived in Tibet with troops of Güshi Khan and his allies in the late 1630s, and are far less likely to have emerged in Tibet to be further disseminated by Oirats towards Southern Siberia and Southeast Kazakhstan. The quiver from Tobolsk Reserve Museum of History and Architecture is distinguished by mounting plates made (or ornamented) by a craftsman that tended to follow the Moslem cultural tradition. Conclusions. Our analysis of the quiver’s decorative elements and ornamental patterns suggests that the artefact was produced by an Oirat or Tibetan craftsman — to be later ornated by a Moslem jeweler. The quiver may have also been completely produced by a Central Asian craftsman in the Oirat style. Anyway, the customer was definitely a well-to-do Chakar (West Siberian) Kalmyk or Dzungar warrior. So, it was manufactured during the existence of Siberian and Central Asian Oirat states — in the 17th to mid-18th centuries. The quiver could have been delivered to Western Siberia as an item of trade, a diplomatic gift or a trophy of war. 

Introduction. Despite the long history of archaeological research in Central Kazakhstan, many aspects of culture inherent to its medieval nomadic population remain understudied. So, the ninety-year-long excavations of eighth-to-twelfth century sites have shaped certain ideas about the latter primarily on the basis of statuary objects and thirteen sanctuary-type facilities with varying structural patterns. Funeral rites can be traced only in one attributed burial discovered in cultural layers of the Bronze Age settlement of Kent. Goals. The study attempts a complete historical summary of investigations into eighth-to-twelfth century sites across Central Kazakhstan, and introduces into scientific circulation some newly discovered material from the site of Belagash. Materials and methods. All the studied objects of Belagash are rather similar graveside structures in the form of unsodded stone mounds sized 2–3 to 13 m. Unfortunately, facilities nos. 1–3 were looted and have yielded only scarce finds that provide insufficient data for any reconstruction of rituals. And since such graveside structures can to some extent be traced in both Early Iron Age and medieval monuments, the question of their dating shall be left open for the time being. Results. Facility no. 4 is of utmost interest. Its formal typological features attest to it may cluster with eighth/ninth-to-eleventh century sites. It was containing some scattered horse remains accompanied by an iron stirrup, a buckle, a bronze belt tip, and an appliqué plaque. Typological characteristics of the stirrup are crucial to identifying the historical period in question: analogues from the Irtysh River valley and the Altai may date the investigated site to the eighth/ninth throughout eleventh centuries CE. Conclusions. It is urgent to emphasize the significance of the material from Belagash since the latter does add to the meager data on the culture of Central Kazakhstan’s population at the final stage of the Early Middle Ages.

Introduction. Despite the centuries-long research, ethnic history of Kalmyks (Oirats) and Mongols at large still contains a number of unanswered questions. Recent academic insights into gene pools of Eurasian and, specifically, Mongolian peoples may be instrumental in revising some aspects of history, refuting others, and confirming the remainder. The Kalmyk gene pool investigation has so far been reduced to the level of sub-ethnic groups, while it is that of clans claiming common patrilineal descent which seems most promising when it comes to the study of Turko-Mongolian nomads. Goals. The paper attempts an analysis of Kalmyk R2a-M124 Y-STR haplotypes by clans and articulates a hypothesis as to possible ethnohistorical roots of the lineage. Materials. The study examines a total of forty three STR haplotypes of the mentioned Y-chromosomal subclade identified by Kalmyk Scientific Center (RAS) with the aid of AmpFLSTR YfilerTM Plus PCR Reagents. Results. The study shows bearers of the subclade largely represent Kalmyk clans with names containing the lexical unit ‘chonos’, and ones attesting to the clans had been founded by some noblemen, namely: Taichiud (Kalm. тәәҗүд ‘tayijis, princes’), Khashikhanar (Kalm. хашхнр ‘chiefs of appanages, governors’), Saiduud (Kalm. сәәдүд ‘superior ones, noblemen’), Kha(а)nud (Kalm. хаануд ‘Khans, rulers’). The paper articulates a hypothesis suggesting the lineage may descend from rulers of the Khoid Oirats and via the latter — from Quduqa-bäki of the medieval Oyïrad, and even further up to Duwa-soqor and the legendary ancestor of all Mongols — Bӧrtä-Čïno.

Goals. The article attempts an ethnogenetic analysis of the Tuvan clan Mongush and the Kyrgyz clan Mungush, seeks to delineate some features of their intra-clan patronymy, and provides an insight into the clan name etymology with the aid of folk etymologies. Materials. The study focuses on publications dealing with the topic, analyzes field data collected by the authors during dialect and comprehensive research expeditions. Results. The analysis concludes the issue had stirred interest of many researchers of Central Asia and Siberia since the nineteenth century, and remains as relevant to date. Tuvans who identify themselves as Mongush tend to perceive themselves not only as members of the large clan but also as representatives of some certain intra-clan group — one of the eight patronymies recorded in the Tuvan language, just like the Kyrgyz Mungush who have two large branches — zhagalmai tamga and kosh tamga — each to comprise six intra-clan clusters. The Mongush ~ Mungush ethnogenesis is based on Turkic population pool. The Mongush are distributed not only in Tuva but also beyond its borders, namely: those are the Mungush from Osh Region of Kyrgyzstan, the Fergana Valley of Uzbekistan, and the Xinjiang Uygur Autonomous Region of China. However, the academic opinions about kin relations between the Tuvan Mongush and those of Fergana Kara-Kirghizes/Osh Kyrgyzes require further historical and folklore insights.

Introduction. The article summarizes some outcomes of the November 2022 expedition to Bayan-Ölgii (Tsengel) and Khovd Provinces of Mongolia for the study of traditional clothing worn by ethnic Tuvans. Goals. The paper attempts a review of distinct features inherent to garments of Mongolia’s Tuvans, identifies similarities and differences therein as compared to corresponding patterns of the mother ethnos — Tuvan people (Tyva ulus) of the Tyva Republic (Russian Federation). The work analyzes the reasons which resulted in that Tuvans of Mongolia were separated from the mother ethnos (Tuvans of Russia), examines various types of their traditional clothing, and differences in names of the latter’s elements. The Expedition has identified some common backgrounds of clothing patterns adopted by Tuvans of both Mongolia and Russia. The latter are primarily manifested in women’s agai tonu and sleeveless shegedek, bürgüül and toorchak headgears (Mongolia’s Tuvans), women’s ibchi-ton, sleeveless shegedek, dovurzak and büdeelge headgears (Russian Tuvans). The fact ethnic Tuvans have long lived next to Mongols has resulted in the former’s mongolization — both in terms of language and culture. Those are garment names that differ most of all. However, the article introduces a decent scholarly insight into the understudied topic of Tuvan clothing in Mongolia. It also publishes data collected from tailors with expertise in clothing of Khovd and Bayan-Ölgii Tuvans, and examines available items for differences and similarities in traditional Tuvan costumes of Russia and Mongolia.

Introduction. Due to remoteness, limited accessibility and ethnocultural uniqueness, Chukotka used to be — and still is — a particular region of Russia. In Chukotka Autonomous Okrug, the nationwide and specifically ‘northern’ political, economic, social and cultural processes are paralleled by vivid local specifics manifested in all life spheres. The work introduces accounts of the current sociocultural situation articulated by rural residents of Providensky Urban Okrug. Goals. The paper aims to deliver native inhabitants’ opinions on village life, including which realms of social agenda they tend to view as promising, their actual challenges, controversies, and threats. Materials and methods. The study focuses on field materials collected in the town of Provideniya, villages of Enmelen, Nunligran, Sireniki, Novoye Chaplino, and Yanrakynnot in 2021. Special attention is paid to publications characterizing the socioeconomic situation of Chukotka’s indigenous peoples. The problems identified in the article have been approached by a number of ethnographers, sociologists and anthropologists of different generations from a variety of angles. So, the latter serve a ‘starting point’ for understanding and analyzing the current sociocultural situation in Providensky Urban Okrug of (Chukotka Autonomous Okrug). Part One of the article reviewed publications, summarized results of expeditions to Providensky District, briefly described traditional occupations of rural dwellers, and characterized the sociocultural situation in the villages of Enmelen, Sireniki and Nunligran. Part Two deals with the sociocultural situation in the villages of Novoye Chaplino and Yanrakynnot. Conclusions. According to the Russian Census of 2020, the population of Providensky Urban Okrug is 3,707 people, of which 2,140 live in urban areas and 1,567 — in rural ones. About half of the residents are ethnic Chukchis (36.7%) and Eskimos (Siberian Yupiks; 19,1 %). The last ten years have witnessed a minor population growth only in two settlements — town of Provideniya and village of Novoye Chaplino. The main reasons of rural depopulation are low living standards, deterioration of housing facilities, underdevelopment of rural infrastructure, poor educational and medical services, under- and unemployment, low wages, isolation and limited leisure time opportunities. All the interviewed residents stress the importance of sea-hunting industry as a basis of present-day life in the villages. Elders still hope for further development of reindeer breeding and related sectors. The language situation is characterized by a virtually complete displacement of native languages in family and everyday communicative practices.

Introduction. The active development of China’s Internet space i has facilitated the shaping of such a phenomenon as ‘new media’ that become an important platform for discursive practices and new patterns of discourse. The specifics of social platforms and Internet space in China — coupled with complex linguistic forms and genres — yield original discursive practices currently investigated by both domestic and foreign researchers. Goals. The paper attempts an analysis of Chinese social platforms for up-to-date accounts of the new media. Nowadays, the Chinese Internet space is used not only for quick information exchange but also for understanding public opinions on political, social, economic, and cultural agendas. Materials and methods. The study of discursive practices within the Chinese Internet space is implemented herein mainly with the aid of two strategies, namely: Generic Structure Potential theory (by Halliday and Hassan); and that of system and structure (by Martin). The article employs both scientific and humanities (linguistic) research methods which make it possible to compile a comprehensive analytical table on the audience and content of China’s new media. Moreover, it provides some detailed descriptions of how each selected social platform works to form an in-depth understanding of their individual activities. Results. The identified gender and age structure is instrumental in delineating discursive strategies and popular discussion topics. The implementation of certain discursive strategies within the new media and the emergence of new discursive practices — require new approaches and methods of study. Further development of Internet space in China shall dramatically increase the role of the popular social platforms to be accompanied by even more diversified discursive patterns. 

Introduction. The article shows how Bashkir, Uzbek and Tajik proverbs reflect religious ideas of the Islamic peoples. Goals. The study examines a certain thematic group of Bashkir, Tajik and Uzbek proverbs containing religious and theological concepts to illustrate how the Muslim profession of faith yielded somewhat linguistic and cultural transfer. Materials and methods. The paper analyzes patterns contained in the authors’ proverbial database compiled via continuous sampling from a variety of dictionaries (75 publications) and survey results of different aged Bashkir, Tajik and Uzbek native speakers (20 individuals). The employed techniques rest on value criteria when it comes to select value constants, highlight some semantic condensate, and conduct comparative analyses. Results. The contrastive insights into proverbial collections of the three languages that form a sort of a triangle of interconnections (Bashkir and Uzbek — cognate languages, Tajik and Uzbek — contacting ones) are indicative of which religious and theological ideas of Islam did prove most required by the latter’s speakers, stable in relation to external influences, and would receive further axiological comprehension as ‘their own’. Conclusions. The identification of semantic dominants shows a commonality of the languages under consideration. The partial coincidence of the three paremiological clusters is explained by the cultural and linguistic transfer, when Muslim ideas penetrated into the Turkic language environment through Iran and its cultural mediation, while it is through Central Asia that the former arrived in the South Urals. All this attests to a complicated and multi-stage cultural and linguistic transfer ignited by Islam.

Introduction. The article presents an analysis of Kalmyk food-related proverbs and sayings — comparing the latter to paremiological units of European languages from an axiological perspective. Goals. The study attempts a linguoaxiological analysis of Kalmyk proverbs with gastronomic components and compares them to Russian and French paremiological units. Materials and methods. The paper focuses on a database of paroemias selected via continuous sampling from a variety of dictionaries. The author’s database contains a total of 1,500 paroemias, 260 units have been used in a detailed linguoaxiological analysis, and the article publishes ca. 60 most representative examples. The work employs a complex methodology which includes the steps as follows: to compile an individual cluster of paroemias with gastronomic components for each language; calculate a frequency of gastronomic components and semantically relate the latter to values; characterize emotional and evaluative language means instrumental in correlating gastronomic images with the axiological meaning of a paroemia; analyze Kalmyk paroemias against Russian and French ones via the comparative method. Results. The analysis of paroemias with food components of the three not that closely related languages has showed their high axiological potential. The most frequent components tend to reflect peculiarities of lifestyles and traditions once adopted by the investigated ethnic groups. The material of the three languages is indicative of some correlations within the following values (value dyads): life, knowledge, faith and religion, wealth – poverty. Despite the evident typological differences, the means of expressing evaluativity and their role in creating axiological meanings of paroemias in the three languages have a number of similarities. Conclusions. Such insights into the culturally significant food component in paroemias of Asian and European languages are indicative enough when it comes to investigate the functioning of ethnic value systems, including in terms of their cultural orientations, such as actual degrees of trends towards sociocentrism, primary orientations towards spiritual or material values.

Introduction. Religious vocabulary is a means to express a special view of the world, a special value system. Goals. The work aims to identify some specific patterns in the functioning of religionyms in seventeenth-eighteenth century Kalmyk official letters and their Russian translations. Materials and methods. The article examines a total of seventy nine letters by the Kalmyk Khan Ayuka for the years 1685 to 1715 — and their parallel Russian translations. The original texts are housed by the Russian State Archive of Ancient Acts and the National Archive of Kalmykia. Results. The analysis of religious vocabulary reveals certain differences in linguistic worldviews articulated by representatives of different religions. The texts contain religionyms associated with Buddhism (in Kalmyk letters), Orthodox Christianity (in Russian translations), and Islam (single mentions in Kalmyk letters and their Russian translations). In most cases, religionyms act as an important tool of diplomatic etiquette. Our comparison of the original texts and their translations made it possible to identify some semantic extensions pertaining to Kalmyk religion-related toponyms — names of places of pilgrimage, while there are almost no traces of Buddhist terms in Russian translations, which may be explained by differing religious ideas and concepts.

Introduction. Northwestern Bashkir is a vernacular language spoken by Bashkirs inhabiting the northwestern parts of Bashkortostan and — the southern parts of Perm Krai in the valleys of the Tulva and the Barda (latter’s left tributary). As for Perm Bashkirs, they form communities in Bardymsky, Permsky, Osinsky, Kuyedinsky, Chernushinsky and a number of other districts. The rural inhabitants still speak the Gaina dialect (a dialect of the Bashkir clan Gaina, Bash. ғəynə) of northwestern Bashkir. Goals. The article examines some ethnolinguistic features of the living colloquial language spoken by inhabitants of Bardymsky District (Perm Krai, Russia). The study of the Gaina dialect is of historical significance, and the latter cannot be considered fully articulated to date. The former has been subject to repeated scientific discussions and is still a most controversial scientific issue that is of utmost interest to researchers. There is no unequivocal opinion in scientific discourse as to ethnic characteristics of the language spoken by the inhabitants of the delineated area. Materials and methods. Our insight into the material from the perspective of cross-cultural communication in the era of growing interest towards other cultures may prove instrumental in learning the originality of equal dialogic interaction between representatives of different linguocultures, which makes it possible to cognize a different cultural reality in comparison with one’s own. The work employs the analytical and structural-typological methods, techniques of linguistic observation, expeditionary collection and systematization. Results. The shaping of a peculiar and unique dialect of Gaina Bashkirs was facilitated by that the latter had been geographically somewhat separated from the bulk of their fellow tribesmen. The Gaina dialect spoken in Bardymsky District is rich in phonetic and grammatical features characteristic of northwestern Bashkir, including related dialects (and subdialects). At the same time, the paper’s insight into the available material reveals some certain features inherent to the region only.

Introduction. In contact linguistics, the problem of differentiating between code switches and loanwords is relevant enough, which arises from that there are no unified research approaches thereto, and consequently nor there any precise definitions for the phenomena and classification criteria. The difficulties in distinguishing between the two linguistic processes result from that in intensive language contacts they tend to gain more similarities in terms of phonology, morphology and syntax — rather than differences. Some scholars argue that code-switching is the first stage in the development of a token in a matrix language, i.e. the lexemes had been code switches before they became ‘nuclear’ borrowings. The process of switching codes in speech is associated with the phenomenon of mass bilingualism. Goals. The problem of code-switching is understudied in Bashkir linguistics, and the paper attempts to distinguish the former from borrowings in the context of Bashkir-Russian bilingualism. Materials and methods. The study analyzes transcribed recordings of colloquial Bashkir (from speakers of Karaidel, a dialect of northwestern Bashkir) obtained during the author’s expeditions of 2022 and 2023. When it comes to describe code-switching, the workr employs Myers-Scotton’s Matrix Language Frame model. The article deals with intraphrasal switches in the form of inclusions and insular switches within one sentence. Results. The study identifies some difficulties of distinguishing between borrowings and code switches. According to G. Chirsheva, borrowings are divided into cultural and occasional (nuclear) ones. The latter are essentially and functionally close to code switches. K. Myers-Scotton presumes their main differences can be reduced to that code switches are used in individual cases (or no more than three times) and are not included in the mental lexicon of the matrix language. Therefore, barbarisms, such as еще / ищо, уже / ужы, вис, сәпсим, etc., which are often used in the speech of bilingual Bashkirs, must be referred to as occasional / nuclear borrowings (according to G. Chirsheva), while individual foreign-language inclusions be considered code switches.

Introduction. Bashkir-Russian code-switching is inextricably linked with the phenomenon of mass bilingualism in the Republic of Bashkortostan. One single phrase can sequentially contain lexemes of both Russian and Bashkir. Guest-language material represented by unassimilated lexemes with adequate equivalents in the host language can be further extended to word combinations and even introduction of morphemes. Goals. The study attempts an analysis of pragmatic functions inherent to code-switching in oral discourses. Materials and methods. The paper focuses on oral narratives recorded within the project granted by Russian Science Foundation (‘Code-Switching in Bashkir-Russian Bilingualism: Insights into Dialectal Discourses’). The to be analyzed patterns were selected via continuous sampling. The work employs the and statistical method, those of discourse and contextual analyses. Results. Bashkir-Russian code-switching is often triggered by unpreparedness and spontaneity of oral speech, lack of time to measure and structure one’s narrative. The analysis shows the key pragmatic functions of code-switching are topic-related and metalinguistic ones, those of introducing citations, offering jokes, saving speech efforts and filling lacunas. One particular code switch may actually combine a variety of such pragmatic functions. 

Introduction. Curses constitute an earliest stratum of ethnic oral narratives and still remain somewhat understudied. The former’s shaping resulted from belief in magic and the latter’s supposed ability to bring harm onto one’s opponent. The article attempts a textual analysis of oral curses once recorded from ethnic Kalmyks. Goals. The study seeks to outline semantic features inherent to formulas of curses in B. Bergmann’s dictionary of Kalmyk phraseological units, and investigate his letters for cursing phrases containing the lexeme ‘father’. Materials and methods. The phrases subject to descriptive analysis have been selected via continuous sampling. The paper focuses on B. Bergmann’s Kalmyk phraseological lists and letters (‘Nomadische Streifereien unter den Kalmȕken in den Jahren 1802 und 1803’), other Mongolian language materials. Results. The linguoculturological and contextual insights into the formulas of curses make it possible to delineate the latter’s communicative essentials and semantic components. Thematically, the variety of curses can be reduced to a number of ill wishes, such as loss of health and life, misfortunes in family and decreased living standards, etc. Our semantic analysis suggests the formulas are largely culture-specific and may be viewed as manifested spiritual experiences and mental attitudes of the then Kalmyks. So, the paper comprehensively examines the not that widespread Kalmyk curses containing the lexeme ‘father’ from B. Bergmann’s letters.

Introduction. The study examines some theoretical aspects and outlines practical approaches to the analysis of emotive density and its suggestiveness in contemporary Chinese fictional discourse. The work’s shift of attention focus to stylistic emotive attractors and points of structural tension in the text has formed a research interface, and makes it possible to identify some approaches to the analysis of emotive density in contemporary Chinese fictional discourse. Goals. The study aims to determine the functions of emotivity in the language of literary text in terms of ethnocultural specificity and semantic realization through the example of Yu Hua’s To Live (1992). Materials and methods. Theoretically, the work contains traces of integral and suggestive linguistics related to functional syntax and pragmatics, all that to yield an interdisciplinary approach. The artistic agenda of the novel acts as an isolated subjective world model and is viewed as a cognitive set of emotive attractions, the latter’s understanding and perception be determined by personal and social experiences along the axis ‘author–character–reader’. Results. Emotivity and emotional modes of Chinese fictional discourse are characterized by spatial connectivity between structural tension elements, the function of plot-building, individual features inherent to the speakers’ speech portraits, and actual speech effects on the recipient. Becoming a central element of text, emotivity acts as a meta-entity. The systemic stylistic relations of the multi-level linguistic units of the literary text and discourse tend to reflect the general correlation potentials between the functional/semantic fields of emotivity, expressiveness and modality.

Introduction. The article examines Yakut heroic olonkho epics — Nyurgun Bootur the Swift by P. Oyunsky and Kulun Kullustuur the Obstinate by I. Timofeev-Teploukhov — for techniques employed to create portraits of main characters. According to N. Yemelyanov, the olonkho Kulun Kullustuur the Obstinate recorded from taleteller I. Timofeev-Teploukhov clusters with earliest patterns of archaic epic, while that of Yakut writer P. Oyunsky (Nyurgun Bootur the Swift) is the first literary adaptation of olonkho texts. The study attempts an insight into how and which particular portrayal techniques were used by P. Oyunsky and I. Timofeev-Teploukhov to depict main characters of theirs. The comparative approach to the narratives recorded in different periods shall make it possible to trace the use of portrayal techniques, which shall underline the unique artistic features characterizing each of the taletellers, and show how such portrayal patterns developed to gain deeper associative essentials in further olonkho texts. Goals. The study aims to identify some distinct features inherent to the techniques of creating main characters’ portraits in the olonkhos Nyurgun Bootur the Swift and Kulun Kullustuur the Obstinate, and outline ethnic specifics in portrayal characteristics. To facilitate this, the paper shall classify portrayals, articulate types of techniques and their functions in portraying a main character, identify stable formulas employed to depict heroes, determine specific features of portrayal as a key technique for the making of an epic hero. The work reviews the existing types of epic portraits, their functions and attributes, examines some visual means serving to unveil the images of main characters. Results. The study attests to the examined narratives are characterized by an increased stability of depictive portrayals with peripheral parts (artistic and emotional epithets) tending to vary. Each such depictive portrayal proves multifunctional, semantically wide, and technically relevant. The descriptions of the heroes’ appearances are somewhat idealized and rich in comparisons, repetitions, evaluative epithets. Portrayal agendas of P. Oyunsky vary through history and depend on actual artistic methods and style employed by the author who pays special attention to fictional details depicted in the context of folk traditions. The study of the techniques helps identify which innovative tools P. Oyunsky used when he was creating his Nyurgun Bootur the Swift.