Introduction. The year 2024 celebrates the 85th anniversary of the Battles of Khalkhin Gol. The slashing war (May-September 1939) ended with a truce agreement signed on 15 September 1939 and immediately followed by ceasefire. The warring sides agreed on the latter, settlements of territorial claims, POW and KIA exchanges. The events proved another significant milestone in the national history and shaped a new stage in Soviet-Mongolian cooperation. The multiple penetrations of Japanese units deep into Mongolia’s territory under various pretexts did attest to those were preparing for war. On 11 September 1939, Japanese troops invaded the Mongolian People’s Republic in the Khalkhin Gol area. As a faithful ally the Soviet Union granted its military support to the nation. The historical significance of the incident still attracts attention of scholars from various countries, including from the direct participant ones. Goals. The article examines some border conflicts between the MPR and Manchukuo, i.e. the events that had preceded the invasion of Mongolia by Japanese-Manchu troops. Materials. The paper examines published archival materials, collected documents, and scholarly writings. Results and conclusions. The tense relations between the MPR and Japan on the eve of the hostilities were somewhat a manifestation of the complicated political agenda then witnessed worldwide. Japan did have certain influence on Mongolia’s foreign policy, since it had launched aggression across Northeast China in 1931 only to create the state of Manchukuo in 1932 and, thus, find itself bordering the former. So, Japan in the form of Manchukuo started posing an evident threat to the independence and sovereignty of the MPR: it would articulate claims to the Khalkhin Gol area. Since 1934, Mongolia was facing border violations that led to a full-scale military attack. There was no clear borderline between the MPR and Manchukuo across the disputed area, which made both the sides begin negotiations. However, the rounds of 1935 and 1937 ended with null results. The Soviet-Mongolian victory would further strengthen mutual political, economic, and military ties.

Introduction. The article examines some peculiarities of Kalmykia’s mass agricultural collectivization through the example of Privolzhsky District characterized by the presence of three sectors — animal husbandry, fishing and crop farming. Goals. The study seeks to identify and analyze distinctive features of collectivization arrangements in Privolzhsky District. Materials and methods. The paper focuses on records management files and correspondence between government agencies and kolkhozes, economic and statistical accounts housed at Kalmykia’s National Archive (coll. Р-3, Р-37 and Р-112). The documents narrate about collectivization efforts undertaken in the district during the period in question, show the actual dynamics of economic indicators, and describe related social processes. The work employs the historical genetic and comparative methods. Results. In the early to mid-1930s, the Soviets would intensively pursue collectivization and sedentarization policies across Privolzhsky District. The collectivization acceleration measures included confiscation of property owned by the rich. Once privileged groups of Privolzhsky District would be relocated to a newly established kulak settlement in Primorsky District and other regions of the country. The local kolkhoz network grew to a total of 9 units that focused on animal husbandry. The share of kolkhoz-employed villagers increased (67,6 % in 1932) and, accordingly, that of self-employed ones decreased (32,4 %). At large, the collectivization efforts across the designated district did yield agricultural output growth for selected items by the mid-1930s.

 Introduction. The article deals with Red Army Air Force servicemen from the Kalmyk ASSR recorded as KIAs, MIAs or who died in the warring years of 1941–1945, and provides some historical statistical insights to outline a collective portrait of theirs. Goals. The paper seeks to compile a database on air force servicemen from Soviet Kalmykia killed in battles of the Great Patriotic War (1941–1945) and attempts its statistical analysis. Materials and methods. The article employs a variety of general scientific and special methods — including the historical genetic, historical comparative, historical typological, historical systemic, and statistical ones — to analyze records management documents of corresponding Red Army units (contained in the Memorial and Pamyat Naroda resources), primarily casualty reports and combat logs. Results. The conducted research yields a database of soldiers and officers from the Kalmyk ASSR who served in the Red Army Air Forces during the Great Patriotic War of 1941–1945, and were classified as KIAs, MIAs or DOWs. Furthermore, an analysis of their collective portrait is implemented by such categories as place and year of birth, place of conscription, time and place of death, place of service, time and number of awards. Conclusions. The analysis attests to natives of Kalmykia showed themselves as decent members of the Red Army Air Forces during the Great Patriotic War of 1941–1945, and 49 of them fell fighting, including 40 individuals that were registered as KIAs and MIAs since they never returned from operational flights.

Goals. The article attempts an objective analysis, and shows how Soviet authorities would structurally influence the life of Russia’s Muslims. To facilitate these, the work shall examine a variety of previously unknown documents, introduce facts once unavailable to scientific and religious communities illustrating some milestones in the dramatically difficult religious career of Mufti G. Rasulev, and reconstruct an authentic scheme of interaction between public authorities and the Central Muslim Spiritual Directorate: Anti-Religious Commission under the Central Committee of the CPSU(B) — Eastern Department of the Consolidated State Political Directorate of the Soviet Union — Council of People’s Commissars of the USSR / Council of Ministers of the USSR — Council for the Affairs of Religious Cults — Commissioner of the latter Council to Bashkiria — Executive Board of the Central Muslim Spiritual Directorate. Results. The article focuses on the communication between Soviet government agencies and Muslim spiritual executives aimed at settling some key issues pertaining to preparing and holding forums at various levels — meetings, plenums, expanded plenums, and administrative congresses. Meanwhile, special emphasis be placed on how the Charter of the Directorate would transform and reshape the scope of areas to be embraced by legitimate activities of the organization. The work indicates the two main public actors, namely: on behalf of the Council for the Affairs of Religious Cults — its Commissioner to Bashkiria M. Karimov, and on behalf of the CMSD — Mufti G. Rasulev. The analyzed documents secure an understanding of the true nature and foundations of government-religion relations and their prospects in the context of dramatically tightened Communist ideologies.

 Introduction. The article provides statistical insights into a consolidated database compiled from the Alphabetical Book of Red Army Conscripts by Military Commissariat of Ulan-Kholsky District (Kalmyk ASSR). Goals. The article attempts a statistical analysis of the identified consolidated database for deeper understanding of the actual historical conditions and contexts. Materials and methods. The study focuses on materials of Soviet Kalmykia’s Military Commissariat to the former Ulan-Kholsky District available on the Pamyat Naroda (‘People’s Memory’) government information system. The work employs a wide range of general and special historical research methods, including the quantitative and statistical ones. Results. The local military commissariat’s book contains data on a total of 1,565 residents of Ulan-Kholsky and Lagansky districts. The conducted analysis has revealed quite a variety of repetitions, errors, and inaccuracies. Nevertheless, the compiled and corrected database covers a significant number of servicemen, and further processing of the latter secures extended studies into the participation of our fellow countrymen in the Great Patriotic War of 1941–1945.

 Introduction. The article considers some features of present-day economic activity in the form of one traditional subsistence pattern characteristic of Chukotka’s indigenous peoples — sea mammal hunting. In the 1990s, the latter was virtually revived by residents of coastal villages in Eastern Chukotka and is currently developing through the efforts undertaken by members of so-called ‘Chukotka’s indigenous minor ethnic communities’. Goals. The article seeks to characterize and conduct a comparative analysis into the functioning of two such territorial neighboring groups from Chukotsky District of Chukotka Autonomous Okrug — Daurkin and Lorino. Materials and methods. The study focuses on interviews with sea mammal hunters and residents of Lavrentiya and Lorino recorded in 2022–2024, official papers of Chukotsky District, reports by the Department of Agriculture of Chukotka Autonomous Okrug on activities of territorial neighboring groups, statistical materials, published documents. The work employs qualitative research methods, such as participant observation, interviewing, and comparative analysis. Conclusions. For some rural residents such territorial neighboring groups secure employment opportunities and stable incomes, while for others — a year-round supply with sea mammal meat (and products). The economic potential of rural communities is limited by scarce market outlets (the obtained products are intended for domestic consumption by indigenous population) and legislative prohibitions on commercial trade in some hunting products (e.g., meat of endangered animals). The successful activity of the examined territorial neighboring groups arises from a variety of factors, namely: financial and organizational support from regional authorities, leadership qualities of their chairmen, some creativity manifested in the search for new profitable activities, certain parallels between contemporary sea mammal hunting practices and historically established traditional subsistence paradigms in Chukotsky District of Chukotka Autonomous Okrug. 

Introduction. Russia’s Buddhist regions historically belonging to both the Russian and Mongolian civilizations are an attractive object for civilizational analysis in a variety of social sciences. Nonetheless, despite the ever-increasing role of civilizational processes in the context of the emerging and developing polycentric world order of civilization-states, scarce are studies united by a complex metascientific concept that would systematize the available empirical and theoretical information. Goals. Thus, the article attempts such research and seeks to identify the role of the Buddhist factor in the development of cross-civilizational relations in Russia through the examples of three common outposts of Russian and Mongolian civilizations — Buryatia, Tuva, and Kalmykia. The paper examines the significance of the Buddhist factor in sociocultural and political spheres of Buryatia and partly Transbaikalia, Tuva (Tyva), and Kalmykia. Materials and methods. The theoretical and methodological apparatus of the research rests on a new scientific approach — civilizational political science which considers civilizational and political processes within a stereoscopic worldview that separates political and civilizational spaces, and implies the use of an interdisciplinary research toolkit and a metascientific level of its theoretical understanding. To facilitate these, the work shall use a variety of materials, such as past and present political and legal acts from national and regional levels, media reports, statements by politicians, public and spiritual figures, data from sociological surveys, as well as special scientific investigations analyzing the mentioned sources. Results. The study suggests that the role of the religious factor — and, in particular, that of Buddhism — is significant in political and civilizational processes across the common outposts of the Russian and Mongolian civilizations throughout the territory of the Russian Federation. Meanwhile, it serves as a substrate of civilizational identity, along with ethnic, cultural, confessional, linguistic ones, and factors of surrounding landscapes and commonality of historical destiny. Conclusions. Despite the importance of the civilizational factor for the examined regions, current national policies give priority to the concept of ‘political nation’ rather than that of ‘civilization-state’, which reduces somewhat due consideration of the confessional and ethnocultural diversity across the outposts, and hampers the fulfillment of their potentials in favor of development at both regional and national levels.

 Introduction. The article addresses the issue of ‘ordinary’ religiosity of believers in Kyzyl, namely the role of Buddhism as a religion in their everyday life. The conducted ethnographic research (individual in-depth interviews with the laity and clergy of Tuva’s Buddhist temples) results in a generalized analysis and interpretation of the degree of religiosity of Tuva’s Buddhist population, outlines the role of Buddhism in their daily lives, and attempts a generalized culturological assessment of how that religiosity gets manifested in their day-to-day routine. The study highlights the dynamic interaction between religion and everyday life in Tuva. Goals. So, the paper seeks to establish the role of Buddhism in Tuvan believers’ daily life and specify its peculiarities, reveal important factors of ‘ordinary’ religiosity of Buddhist congregants in Kyzyl. Methods and materials. The work employs some ethnographic methods and those of qualitative data analysis, the main research method being a qualitative one — that of individual in–depth interviews. The latter make it possible to investigate the field in question as deeply, accurately and thoroughly as possible, to obtain reliable and relevant research material. It is noteworthy that the interviews included the use of the free-list method, which yielded individual data on each respondent’s Buddhist knowledge. Conclusions. The preliminary research reveals the formation of a new type of religiosity in Tuva distinguished by certain regional characteristics. This definitely requires a more sophisticated approach to religious studies that should comprise interdisciplinary components. The insufficient competence of older generations in religious matters gives rise to a vacuum that contributes to the emergence of somewhat ‘personal religions’. At the current level of religious development, Tuvans probably need an understandable and convenient religious system, which, in turn, may become an obstacle to deeper interest in Buddhism as a philosophy. Religious studies in the region are still relevant and require further attention.

Introduction. Yakut shamanism is an important aspect of traditional culture that specifically articulates certain customary beliefs. The paper analyzes various approaches to understanding shamanism, including evolutionist theory, a constructivist approach, and the concept of ‘invented tradition’. It is noted that Yakut shamanism has pronounced dualistic features reflecting the division of mythological thinking into good and evil, as well as the juxtaposition of divine and evil beings. Goals. The study seeks to examine some manifestations of dualism in Yakut shamanic practices. Materials and methods. The research rests on the theoretical approach adopted by G. Ksenofontov who analyzed the issue as follows: he would associate it with the transition from the cult of bull to that of horse paralleled by certain class processes. G. Ksenofontova tended to divide religion into ‘upper’ (white shamans) and ‘lower’ (black ones) levels, and would focus on that in folk culture the former disappeared while the latter survived — the conversion to Christianity. The analysis also involves field data collected during ethnographic expeditions to Yakutia’s rural districts in 2022–2024. Results. The work considers two key scientific paradigms that define the study of shamanism — essentialism and constructivism. Particular attention is given to the dualistic concept manifested in the division of shamanism into ‘black’ and ‘white’ practices (and shamans). The paper outlines these two types, their functions, rituals, and roles in Yakut culture. There is also an insight into how Christianity has influenced traditional shamanism, which notes the advent of Christian priests resulted in that roles of shamans as cult ministers did change, and the latter led to some aspects of ‘white’ shamanism associated with the worship of ancestors and deities would be lost. Our appeals to Ysyakh holiday practices show how this dualistic structure manifests itself in ritual culture that comprises symbols of both fertility and destruction. The paper also stresses some healing methods used by shamans (and their characteristics) that further accentuate dualism in religious beliefs and shamanic practices of the Sakha. Conclusions. So, the article identifies manifestations of dualism in functional and sacred parts of Yakut shamanism, delineates traditional methods and tools of shamanic healing practices. It is urgent to employ an integrated approach to the study of Yakut shamanism, since both traditional and modern elements — e. g.,  such a trend as neo-Shamanism — should be as taken into consideration for deeper understanding of its significance in the context of Sakha cultural heritage.

 Introduction. The article deals with archaic layers of Mongolic traditional cultures — worship of water, water sources and bodies — to specifically analyze the cult of water spirits. Goals. The study seeks to describe the rite of venerating the water master Luusan Khan through dedicating a sacrificial animal referred to as ‘seter’. Materials and methods. To facilitate this, the work shall address a variety of ethnographic and folklore sources of the Mongolic peoples. Still, the main source herein be the Mongolian-language manuscript titled ‘Luus-un qaγan-u seter-ün sudur bui’ (‘Sutra of Seter [Offering] for Khan of the Luus’) and housed at the Center of Oriental Manuscripts and Xylographs (IMBT SB RAS). Results. The article provides a source analysis of the manuscript, its text being newly introduced into scientific circulation. It attempts an insight into the semantics of setertatakh and its elements, identifies certain motifs of exchange and propitiation traced in the worship of water and water masters, and delineates some mythological parallels between the water cult practice and traditional worldviews of Turko-Mongols. The ritual of animal dedication was aimed at appeasing the master of water, the animal be a prominent one with certain qualities and signs. In return, the addressee was expected to take care of the involved humans and their livestock, bestow protection, longevity, and various benefits. The consecrated animal was hence considered the property of the water spirit, and had to be ritually clean. It was endowed with sacred powers and believed to contain the life force of livestock. The paper resumes with due regard of its purpose, the ritual text helps us understand key development directions of Buryat ritual practices throughout the late nineteenth and early twentieth centuries. Conclusions. The work reveals that the rite of setertatakh was part of the Buryat ritual agenda believed of utmost importance for economic activities of livestock breeders, since it was meant to deliver to Luusan Khan — requests for juicy grass, health, fertility of humans and animals. It is also established that the examined written source clusters with essentially syncretic Buryat ritual texts for religious and everyday cults and practices, a unique and rare one of the latter being that of the water master Luusan Khan.

Introduction. The paper continues the study of origins of the Tsoros (Choros) — a prominent aristocratic clan of the Oirat. Goals. The work shall examine a number of identified Y-STR haplotypes of С2-F1067 among Kalmyks and propose some conclusions about the subclade’s ethnohistorical roots among the Oirat (and related groups) for its ‘Tsoros’ (DYS385=11-11) and ‘non-Tsoros’ patterns (DYS385=11-18 and others) across the tested Torghut, Dzungar and Buzav samples — with due regard of related historical, ethnographic and linguistic data. Materials. The article analyzes a total of 19 Y-STR haplotypes of the ‘Tsoros’ pattern in the mentioned sub-ethnic groups and 42 ‘non-Tsoros’ ones identified with the aid of Yfiler® Plus PCR Amplification Kit, Yfiler® PCR Amplification Kit, and COrDIS Ystr. Results. Our investigations essentially attest to somewhat authentic Dzungar backgrounds of Zyungarsky aimag of Iki-Tsokhurovsky Ulus. ‘Tsoros’ samples of Kalmyk Buzavs reveal substantial ties with Buurul Dorbets. The few identified ‘Tsoros’ Y-STR haplotypes among Torghuts — with prevailing ‘non-Tsoros’ С2-F1067 ones — results in that the group at large rather clusters with Barghuts. In general, the ‘non-Tsoros’ (‘Barghut-Buryat’) pattern of С2-F1067 has been primarily discovered among Tsaatan and Erketen Torghuts. Meanwhile, the bulk of available historical, ethnographic and linguistic data makes it possible to establish ties between the Tsaatan (including some part of the Erketen) — and the Barghut-Buryat community. All the aforementioned is confirmed and actualized by the obtained Y-STR haplotypes and present-day phylogenetic structure of С2-F1067: the ‘Tsoros’ pattern proves a branch of C2-F10378 and forms a parallel subdivision to the Barghut-Buryat C2-Z4328.

 The article examines a hierarchical and symbolic structure of objects visualized in the traditional vow-taking practice of Refuge. Goals. The paper seeks to outline the mentioned structure and identify roles (and significance) attributed to the objects of Refuge on the path of spiritual self-improvement in Buddhism. Materials and methods. The study analyzes a seventeenth-century Oirat manuscript serving a guide to the practice of Refuge. The employed interdisciplinary approach involves a variety of research methods, including those of philosophical, textual, and religious analysis. Conclusions. Refuge manuals constitute a special type of Buddhist literature that introduce ethical and religious instructions — in close connection with certain visualization techniques. Inter alia, there is an Oirat-language (in Clear Script) manuscript titled ‘The Door to the Teaching [and] Reflection on the Guide to the Practice of Refuge Referred to as ‘The Quencher of Hopes of the Pious’ (Oir. Šaǰin-du oroxoyin öüden itegeliyin kötölböriyin sedkilge sayin xubitani erel xangγaqči kemēkü orošibo). This manual is notable enough since, unlike other texts, it contains not only traditional instructions on performing visualization techniques and obtaining new knowledge during meditative practices — but also delivers about two dozens of didactic narratives. According to the Buddhist tradition, the one who has just taken the vow of Refuge feels (in the flow of his consciousness) the presence of an imperative determination to achieve Enlightenment for the benefit of living beings, which actually defines him as a Buddhist, i.e. an individual on the Path toward Enlightenment. With due regard of the outlined context, a hierarchy of objects of Refuge is articulated through the visualization technique and verbal affirmations to imprint the required objects or dogmatic directives in consciousness. 

Introduction. The paper attempts a socio-archaeographic analysis of the Choné Kangyur housed at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS). Goals. The work primarily seeks to introduce one previously unknown edition (set) of the Tibetan Buddhist canon into scientific circulation. Methods. In terms of methodology, the study rests on that of ‘social archaeography’, with some provisions of historical phenomenology be as involved. Results. The socio-archaeographic analysis of the specified collection facilitates deeper understanding of its social significance and certain specifics of Buddhist book culture in the Baikal Region throughout the eighteenth and nineteenth centuries. The main research target is to reconstruct somewhat social aspects behind the shaping of Buddhist canonical heritage across Russia’s regions — with a view to establish the edition’s place in the modern national book system. Conclusions. The content analysis shows Buryat monasteries had shaped a harmonious hierarchical book system centered around the Kangyur by the early twentieth century. Those had been both practical and soteriological motives that underlay decisions made by leaders of the region’s Buddhist communities to purchase Kangyur editions in large quantities from Qing China. The Choné Kangyur (IMBT SB RAS) proves a fundamental source for numerous studies in history, archaeography, and social agenda. The Choné Kangyur introduced herein attests to Tibetan-language publications have been — and still are — an important and integral part of Russia’s book resources, serve as a factor in the formation of the nation’s book culture. The article also pays particular attention to some newly discovered episodes in the history of the Choné Kangyur.

 Introduction. The article attempts a comprehensive reconstruction of one significant historical episode — the consistent shaping of basic grammatical constructs for the universal Caucasian language in scholarly endeavors and pedagogical activities of Timofey N. Makarov. The original linguist would undertake his efforts in various sociocultural contexts, including Oriental Languages Department of Novocherkassk Gymnasium. T. Makarov’s legacy never received unambiguous assessments in the previous historiographic tradition, which was determined by a variety of factors (including those of opportunistic nature). Materials and methods. The to-be-introduced empirical material is reconstructed on the basis of documents contained in Collection 358 (‘Public Schools Directorate of Don Host Oblast’) at the State Archive of Rostov Oblast. In terms of methodology, the study rests on principles of microhistorical heuristics to be verified within a comparative reconstruction of intellectual plots (episodes) in a specified sociocultural context. Results and conclusions. T. Makarov considered ‘Caucasian Tatar’ to be the main language of the Caucasus serving as lingua franca for diverse highland communities. The original linguist would examine the artificial unification of dissimilar dialects by a geographical principle as a full-fledged linguistic construct with individual dialects be unconditionally understood in any point of the specified territory. Having been focused on practical training of professional translators, T. Makarov’s would maintain essentially instrumental attitudes to ‘Caucasian Tatar’. The Russian expert tended to underestimate significant differences between individual dialects, and insisted that full proficiency in one of the latter did make it possible to teach others characterized by similar lexical constructs.

Goals. The article aims to reconstruct a dynamic pattern characterizing the degradation of permafrost and its consequences for Yakutia’s population from the early twentieth century to the late Soviet era, as well as to articulate the role of this problem in the development of geocryology in the region. Materials and methods. The study basically analyzes scattered documentary evidence discovered in archival and museum collections of Moscow, Irkutsk and Yakutsk, the authors’ field materials, and data from related scientific publications. Results. The conducted work makes it possible to note that permafrost degradation caused by anthropogenic impacts was largely somewhat permanent process throughout the period under consideration. In case of urban settlements, corresponding cases were associated with either initial design defects (buildings and structures) or insufficient consideration of the permafrost factor (during the latter’s operation). In case of rural areas, such human intervention was primarily manifested in the removal of vegetation cover aimed at creating arable and meadow lands. It is shown that the need for timely responses to emerging challenges contributed to the development of geocryological science in Yakutia, its enrichment with new original areas of research within the framework of engineering geocryology and agricultural ecology across the cryolithic zone.

Introduction. The archived Oirat-language (in Clear Script) letters by Khan Ayuka are also available in their synchronic Russian translations. The seventeenth-eighteenth communication practices could involve oral messages to be transmitted to the addressee by the envoy, and such message would be openly indicated in the letter. To date, this aspect of correspondence has received no special attention, despite the specified structural and substantive element of official Kalmyk narratives — and related translations — is important enough as a marker of records management norms inherent to that era. Goals. The article seeks to identify peculiarities of certain linguistic patterns employed to express there are (were) additional data to be delivered orally — both in a Kalmyk text and its translation. The work shall also consider the practice of including such oral messages into synchronic Russian translations. Materials. The study examines a total of 236 letters (and their translations) by Khan Ayuka from the Russian State Archive of Ancient Acts and Kalmykia’s National Archive dated between 1665 and 1724. The identified scope of official texts contains 41 mentions of oral messages. Results. In Clear Script texts and their synchronic Russian translations, mentions of additionally available messages to be delivered orally are articulated with standard formulas that however do not exclude some lexical and grammatical variability. Oral messages of Khan Ayuka would be regularly included into their Russian translations after 1716, which attests to a gradual change in standard procedures for Clear Script letters, further improvement of records management processes in general — and translation processes in particular. The recorded oral parts may repeat the data given in the letter, explain reasons behind the request contained therein, or essentially supplement the written message. The markers of such once oral fragments are the colloquial particle de, passive constructions, and set formulas that precede any written record of the messenger’s oral speech. Such written narratives may contain graphic indications of thematic sections, the latter’s numerical designations, and confirming signatures of the messenger proper.

 Introduction. Up to the early 1940s, when it came to discuss Tuva’s history of the nineteenth century, related conventional opinions would state that  the so-called ‘sixty arat-livestock raiders’ were ‘mere thieves, marauders, and robbers’ to have stolen cattle from rich noyon-landlords in Mongolia. And only during the independence period — that of the Tuvan People’s Republic (TPR, 1921–1944) — leaders of the Republic and the Tuvan People’s Revolutionary Party (TPRP) decided to collect and record oral narratives — memories of children and relatives of the Rebellion’s participants to establish the truth about the ‘sixty heroes’, investigate some actual reasons and goals of the event, systematize and complete related sources, documents in Classical Mongolian once housed by the State Archive of the TPR (nowadays — National Archive of the Tyva Republic) and the TPRP Party Archive. Goals. The article attempts an analysis of multi-genre folklore texts dealing with the Aldan-Maadyr Rebellion (1883–1885). To facilitate that, the work shall determine the latter’s genre features and identify key plot/motif patterns, artistic and stylistic aspects. Materials. The study examines writings of historians (Yu. Aranchyn, V. Dulov, Sh. Chimitdorzhiev, V. Kisel), folklorists (G. Kurbatsky, Z. Kyrgys), as well as manuscripts contained in scientific archives of the Tuvan Institute for Humanities and Applied Socioeconomic Research. The analysis involves research methods inherent to the cultural historical approach, since the specified folklore narratives would take shape in contexts of dramatic events experienced by the people, and rest on traditional images and symbols of the local folklore tradition. Results. The study shows the Tuvan people’s historical memories have been carefully preserving the feat of ancestors, their heroic contribution to the national liberation struggle against the tyranny of the Qing-Chinese occupiers and other exploiters. Conclusions. So, in terms of ideological and thematic contents, the examined texts can be identified as historical folklore patterns that shaped in the mid-1880s, and their artistic and stylistic characteristics attest to those were composed within the Tuvan folk-poetic tradition.