Introduction. The article explores a helmet of the last quarter of the 17th century stored in the Moscow Kremlin Museums collection and mentioned in the Armory Chamber’s documents as ‘Kalmyk shapka bolshaya’ (Russ. ‘big Kalmyk cap’; current inventory no. OР-2059). Previously, the helmet attracted the attention of artists and historians but has never been investigated in an independent scholarly study. Goals. The work seeks to describe the construction and design of the helmet, clarify the dating and attribution, reconstruct its potential original appearance. Results. Analysis of the materials used classifies the helmet as an iron object, that of the design of the crown refers it to riveted ones, and the dome crown shape clusters the item with spherocylindrical helmets. The paper specifies that the helmet is integral to the Oirat spherocylindrical helmet group (‘jug-shaped’, ‘vase-shaped’) of the Late Middle Ages and early Modern Period. Supposedly, the craftsmen to have made such helmets were inspired by Buddhist stupas (Kalm. suburgan). The construction and design features (including Buddhist symbols on the crown), as well as the insight into official documents of the Kremlin Armory make it possible to suggest that the ‘Big Kalmyk Cap’ was forged by Oirat or Southern Siberian gunsmiths for a wealthy Oirat Buddhist warrior in the 1610s – early 1680s (the earlier date is included as one to mark the beginning of the wide spread of Buddhism among Oirats). The helmet was transferred to the Armory Chamber in the mid-to-late 17th century, however no later than 1682 when it was first mentioned in official Russian state papers. In 1683–1687, the helmet was equipped with a comforter and an aventail (presumably a Central Asian-type one). Subsequently, it became a subject of restoration. In the late 19th – early 20th century at the earliest, a ringed aventail was attached to it. The comprehensive analysis of the sources available made it possible to reconstruct the likely initial appearance of the helmet. Conclusions. The ‘Big Kalmyk Cap’ is a striking sample of 17th-century Oirat helmets. It can be used as a reference benchmark in the dating and attribution of Central Asian helmets of the specified period. Culturally, the ‘Big Kalmyk Cap’ can be clustered with the most important historical relics of the ethnos.

Introduction. The article investigates the ethnographic component in activities of the regional scientific society — Peter the Great Society for the Study of Astrakhan Region widely known in Russia, including due to works on the history and culture of the Kalmyk people. Goals. The study aims to delineate the image of the scientific society that became known nationwide and gave ‘food and arguments’ for public thought, which determined its significance in the Lower Volga Region’s multinational space in the mid-to-late 19th and 20th centuries. Materials and Methods. The article analyzes scientific works, collected documents from Astrakhan archives and museums to review results of diverse efforts undertaken by the Society’s members on collecting sources, interpreting them, translating the knowledge gained into public discourse. The main research methods are those of synchrony and diachrony, classification and evaluation, statistical and comparative ones. Results. The Astrakhan scientific society grew to become a most authoritative one in Russia thanks to research works of its members, facilitated the awakening of public conscience, motivated the population to start exploring their region, interacted with various social and cultural groups, administrative structures to solve urgent problems of social development. One of the brightest research areas of the Society was that dealing with the past of the Kalmyks that inhabited Astrakhan Governorate. The paper analyzes certain features of studies in the history and culture of the Kalmyks conducted by members of the Society, reveals the role and significance of their works in the formation of professional ethnography in Astrakhan Oblast, and introduces new sources into scientific circulation.

Introduction. The article studies southeastern policies of the Russian Empire in the second half of the 19th century, its campaigns and the annexation of Central Asia. Goals. The work analyzes reasons for the activation of foreign policy in the region during the mentioned period. The course and goals of the conquest of the Khanates of Kokand and Khiva, Emirate of Bukhara are considered. Materials. The paper investigates data contained in reports by the State Councilor М. Bekchurin, and one more document ― Arabic-script travel records (manuscript) by a private soldier Husniyar currently stored at the Manuscript Collection of the Institute of History, Language and Literature (Ufa Federal Research Centre of the RAS) and for the first time studied as a historical source. Results. Messages about the beauty of Eastern cities and Asian wealth had long attracted attention of Russian monarchs. Finally, Russia’s attempts to penetrate into Central Asia were crowned with success. In just two decades, the vast country further extended its borders far to the south and became a neighbor of another one ― the British Empire. Nowadays, the study of the history of establishing relations with Kazakhstan and Central Asia, when the southeastern borders of Russia almost returned to those of the early 18th century, is relevant and practically expedient. Reports by State Councilor M. Bekchurin reveal the economic objectives of the government: Russian industry and trade were looking for new markets for their products. So, M. Bekchurin gives his suggestions how to facilitate the growth of trade. The manuscript of Husniyar’s travel notes contains observations of an ordinary soldier, his attitude and experience as a Muslim in the campaign against his co-religionists. The source makes it possible to present the set and route of one military formation. Both the documents provide an opportunity to depict this region in the late 19th century. Currently, there are independent countries across this territory with different state borders, and the ethnic composition of many settlements has changed significantly.

Introduction. In the Southern Urals traditionally densely inhabited by Turkic peoples, the role of Ufa for the cultural and economic development of Bashkirs and Tatars was extremely important. Goals. The article highlights key moments in the formation of administrative, intellectual and economic resources in the Southern Ural capital, the systemic combination of which has turned Ufa into a center for the Muslim peoples of Russia’s East. The conceptual insight into cultural history of the multinational city presupposes analyses of religious, economic, and sociopolitical preconditions for its emergence. Materials. Along with historiographic data, the article investigates periodicals, archival documents, including a large array of reporting papers by the Volga-Kama Commercial Bank stored at the Russian State Historical Archives. Results. The early history of Ufa was associated with the existence of a Tatar settlement in the city and the shaping of a layer of non-Russian officials and nobility. The strategic efforts aimed at eliminating the influence of Central Asian and Turkish Muslims on co-religionists in the eastern outskirts of Russia resulted in an unprecedented project to create Orenburg Muftiate in Ufa. The latter’s activities became the main prerequisite for further concentration of intellectual and social resources of Russian Muslims in the city. The economic base of Muslim parishes with a full-fledged infrastructure — mosques, madrasas and maktabs — was largely formed by wealthy Ufa-based Muslim merchants. The role of Ufa in the social and political life of Russian Muslims can be traced through the development of the media, regional and national Muslim congresses. Conclusions. The development of Ufa as a center of Russia’s Turko-Islamic society contributes to the understanding of the phenomenon of cultural regionalism and its content.

Introduction. The article is based on the travel diary of German doctor Karl Wilmanns reflecting his impressions of the trip to Buryat-Mongolia. K. Wilmanns, a psychiatrist from Heidelberg, and A. Stühmer, a venereologist from Münster, were members of the group to have organized the joint 1928 Soviet-German expedition for the study of syphilis in Buryat-Mongolia. In the summer of 1926, they undertook a reconnaissance trip to the BMASSR for an initial assessment of the situation. Their visit determined the course of further preparatory arrangements, scientific and practical agendas of the Soviet and German sides. Goals. The article is aimed at singling out of descriptions and characteristics of Buryat-Mongolia, its multinational population, and cultures from the general narrative of the document and analysis of this material in the political and cultural contexts of the Soviet-German medical cooperation of the 1920s. Results. The study reveals some previously unknown information about the city of Verkhneudinsk and Khorinsky Aimag of the BMASSR during the NEP era. In particular, the travel journal outlines the atmosphere of daily life in a small town in the periphery of the USSR, describes its residents and features of the region’s economic conditions, highlights its nature and objects of tangible and intangible culture. The document also provides insight into the healthcare system of the BMASSR, as well as new data on the physical condition of the republic’s population. The diary’s materials proved essential in further analysis of archival materials about the subsequent conflict between Soviet and German participants that arose after the Germans returned to their homeland. Conclusions. The investigation of materials contained in Wilmanns’ diary disprove the Soviet-era belief that his research was racist. On the contrary, Wilmanns’ reasoning demonstrates sympathy to the Buryat people, empathy for their problems, and a desire to help them. The rather meager medical content of the diary is compensated by Wilmanns and Stühmer’s reports on their trip to the BMASSR in the summer of 1926 which were discovered in the State Archive of the Russian Federation.

Introduction. Imanai-1 Cave is a new monument of the Middle Paleolithic in the Southern Urals. It was discovered by the authors in 2009 and is located in the west of the Ural mountain system, in the interfluve of the Belaya and Nugush Rivers, on the border of the mountain-forest and steppe zones. Goals. The paper aims to introduce preliminary results of archaeological investigations into scientific discourse. Results. The cave is of a tunnel type, its 70 m long passage ending with a far hall which contained bones of a small cave bear and a cave lion. The monument is multi-layered. The first cultural horizon contained 399 items of stone and bone. Tools make up to 60 % of all stone products, while cores and scales are absent, therefore, primary and secondary processing was carried out outside the far hall. The stone industry is characterized by the use of shards and amorphous flint chips. The working areas were made out with monofacial and bifacial retouching, incisal cleavage. The tools are of the following types: 3 Mousterian bifacial points, 4 convergent side-scrapers with bifacial processing, butt knives, some with bifacial processing ― 6 items, carvers on fragments and amorphous chips ― 229 items (59 %), points ― 19 items (5 %), tools with a thorn ― 13 items (3 %), incisors ― 21 items (5 %). At the base of the first cultural horizon, a skull of a small cave bear with an artificial hole made with a stone spearhead was found. The industry of the site has numerous analogies at the Ilskaya-1 site in the North Caucasus and in the materials of the upper layer of the Kiik-Koba grotto in the Crimea, as well as at other sites of the Middle Paleolithic of the Tayacian tradition. Three uncalibrated dates show the interval from 26 to 42 thousand years. This indicates the finale of the Mousterian era.

Goal. The article aims to trace the origins and chronological position of pits and catacombs with left-sided burials and ‘North Caucasian’ ceramics. Materials. The paper describes burials with amphorae and red-ochre vessels from kurgans excavated in 1965, 1966, and 1986 in Kalmykia, as well as similar complexes from North Ossetia’s kurgans. Conclusions. The ‘North Caucasian component’ in the ceramics of the Ciscaucasian Catacomb culture marks the beginning of a ‘pure’ Ciscaucasian catacomb culture and attests to the participation of the Kuban-Terek culture in its formation associated with the common origin of both the Novosvobodnaya Dolmen culture and directly with the Corded Ware and Globular amphora cultures of Eastern Europe constituting the core of the Catacomb cultural complex. Mounds of the East Manych (Chogray Reservoir, Kalmykia) contain amphorae with asymmetrical handles with mugs and incense vessels, as well as red-ocher vessels with incense pots, that are untypical for the Coscaucasian Catacomb culture. The first researchers of this region noted the similarity between some vessels of the Ciscaucasian Catacomb culture (the so-called «Manych type») and ceramics discovered in the Novosvobodnaya dolmens and the alleged links between their burial rites as well. These facts were reflected in the hypothesis of the catacombs as a Renaissance form of the Caucasian dolmens, from which it follows that the Ciscaucasian catacomb culture has a local origin. These issues are closely related to the problem of the origin and chronology of the Catacomb culture in the Ciscaucasia and the North Caucasus for which a solution is proposed in this article.

Introduction. Specialists dealing with the Pazyryk culture keep posing questions about its social structure. Traditionally, scholars ― with due account of outer parameters of kurgans, depths and areas of graves, numbers of buried horses, quantities and qualities of burial utensils ― have tended to identify three groups within the Pazyryk. Goals. The paper aims to analyze Pazyryk burial rites for social differences within the culture. Results. When it comes to social classifications, researchers usually form respective hypotheses on the bases of dimensional and quantitative properties of examined burial facilities. Still, the paper specifically focuses on positions of the buried and on how crouched their legs are. In common burials from minor kurgans, all bodies are placed lying on their right side with heads to the east (faces to the north), and with legs strongly doubled up, i.e. in crouched positions. In elite princely burials from large Pazyryk kurgans, bodies lie in similar positions ― on the left side with heads to the east ― but are stretched to their full heights with slightly bent legs. Conclusions. So, the buried elites can be imagined doing a ‘curtsy’ with legs ‘slightly bent in the knees’, while the commoners would be seen paying deep knee bends or even prostrating themselves. This feature was never viewed as essential since the stretched position matched the shape of coffins carved from single tree trunks. The work compares widths of coffins and heights of mummies to conclude that the stretched position was determined by rites rather than by shapes or sizes of the coffins. Proceeding from previous studies, the paper examines and interprets the discovered aspect in the context of Pazyryk burial rites and related ideas about the world of the dead.

Introduction. The article describes an archival document stored at the Center of Oriental Manuscripts and Xylographs (Institute for Mongolian, Buddhist and Tibetan Studies, SB RAS) and reviewing the temple’s construction and the Maitreya statue’s erection at Aninsky  Datsan. The study provides insight into origins of the Maitreya cult dating back to ancient India. Goals. The paper aims to determine the authenticity of the data reported by Ven. Lodon and trace origins of the Maitreya cult, including those related to the consecration of relics. Materials. The essay entitled ‘History (Description) of the Burkhan (Bur. ‘deity statue’) at Big Maidari Aninsky Datsan’ was written by Ven. Lodon, ethnic Buryat, in 1915. The former is a garchak — inventory list — of various relics and objects embedded inside the statue. The written monument is valuable due to that it contains unique source materials and data on the history of Buddhism in Buryatia which reveal the inner life of the Buddhist monastery and its community, shows the relationships between the monastic sangha and lay believers, the Buddhist clergy and state authorities. Materials describing the festive events dedicated to the 1897 consecration of the Maitreya statue and the temple are interesting enough. Results. The examined ‘History of Burkhan’ is important not only because sources on the history of Buryat Buddhism are scarce enough and it gives an opportunity to reconstruct the long and convoluted history of the statue, but also because the original Maitreya statue itself never survived and was dramatically destroyed in the late 1930s.

Introduction. The article contains analysis of the attitude of the Sinologist, specialist in Mongolian and Manchu studies Nikita Yakovlevich Bichurin (Ven. Hyacinth) to his ethnic identity. Goals. The study aims to consider N. Bichurin’s personality in the context of his biography, family, relatives, physical appearances and character, scientific achievements and environment. The veiled rare facts of the attitude of Nikita Yakovlevich to his ethnic origin are as essential. Materials and Methods. The work focuses on archival sources and publications of leading researchers to have investigated N. Bichurin’s life and activities. The figure of Sinologist Hyacinth Bichurin in the frame of 19th-century events remains as intriguing as ever, the latter to include his ethnic backgrounds and personal attitude to his roots. The article analyses archival and published sources to outline the concept of ‘ethnic identity according to Bichurin’. The sought objectives are detected in Bichurin’s biography, family roots, physical features, facts of scientific activity, relations with friends, search for his offspring and in the attitudes of the society to his personality. The low manifestation of ethnic identity in Bichurin’s life and activities is explained by the fact that he was a free ― though ordained ― thinker, which made it impossible to emphasize ethnic identity in the 19th century. In addition, such unpleasant facts of his biography as arrest, imprisonment, and confinement in a cell would repeatedly put him under psychological pressure. Identity was understood by Bichurin as an ability to touch the height in science while being a foreigner.

Introduction. Investigation of the space once invaded and reclaimed by the Mongolic peoples is one of the pressing problems in the history of nomadic societies. Goals. The paper seeks to investigate names of positive topographic forms, analyze written sources reflecting the formation of the Mongol Empire for oronyms inherent to the medieval Mongolian language, and determine their localization. Materials and Methods. Historical geography stresses the significance of one stage in the Mongolian invasion of Inner Asia reflected in famous historical monuments, such as The Secret History of the Mongols, Compendium of Chronicles by Rashid al-Din, and Yuán Shǐ. The tasks of identifying individual objects and landforms presented in the text of The Secret History, as well as their localization in the geographical space of medieval Mongolia, were solved by the methods of phonetic reconstruction, comparative analysis of terms and historical events — through the use of 13th–14th century written sources, contemporary toponyms across the territories to have served as a historical arena for the events described. Results. The paper investigates etymologies of terms and names of orographic objects, attempts to identify the places mentioned in The Secret History within the real geographic space. Conclusions. The terminology denoting elevated landforms in The Secret History of the Mongols is distinguished by diversity and represents a very ancient stratum of vocabulary that had been formed through the abundant use of figurative words. Many terms are obsolete and do not function in modern Mongolian any more. At the same time, traces of obsolete terms are found in toponyms across territories inhabited by Mongolic peoples as such. So, the work outlines the circle of sacred orographic objects revered by the medieval Mongolian community.

Introduction. The world witnesses a dramatic abundance of problems. Still, those are the destruction of nature and extinction of animal species that tend to become the most pressing ones. Currently, many young Tuvan hunters have no knowledge of the traditional hunting etiquette of their ancestors, do not observe the ancient nature conservation traditions and customs. Poaching proves a definitely negative factor in the violation of the ecological balance. Goals. The article aims to study the hunting traditions of the Tuvans which used to be and still are the basis for maintaining the ecological balance and biological diversity in Tuva. It also attempts to systemize some hunting rites and summarize related materials available. Materials and Methods. The work analyzes pre-revolutionary historical and ethnographic sources, as well as field materials of the authors. The employed method of historicism makes it possible to consider the elements of culture in a developmental perspective. Traditional methods of ethnography ― comparative and field research ones ― are also used. Results. The comprehensive analysis of historical, ethnographic, and folklore materials ― along with the mentioned systemization ― concludes that the hunting traditions of the Tuvans, like those of other Sayan-Altay peoples, are the most ancient elements of ethnic culture and traditional ritual practices. The close and long association of hunters with nature led to that they had to follow numerous unwritten rules and prohibitions. Any hunting area was necessarily supposed to be owned by its ‘master’ that was to be honored through offerings. Hunters believed such master spirits could turn into people or wild animals.

Introduction. The paper analyzes materials collected during the 2019 (May – June) scientific expedition of Kalmyk Scientific Center of the RAS (Department of Comprehensive Monitoring and Information Technologies) across the territory of the republic. The work contains no value judgments but rather aims at eyewitness analysis. Goals. The article seeks to introduce outcomes of the qualitative surveys (observations, interviews) into scientific discourse. Results. Based on the above, the paper examines actual changes in rural social aspects and the life of contemporary Kalmykia’s villagers. The share of settlements with a population less than 100 keeps increasing, which results from long years of unemployment and subsequent labor migration of rural residents. The negative social trends had been determined by the liquidation of large agricultural enterprises, active use of informal adaptation practices by the population manifested in an increased sociogeographic mobility, i.e. migrations from villages and sometimes further from the republic. Conclusions. It is also noteworthy that there are significant differences between individual rural localities, and the discrepancies between ‘leaders’ and ‘outsiders’ tend to become larger: the former sometimes even keep up with the region’s capital, while the latter lead a miserable, depressed life of the 1990s and are inhabited by elderly individuals only. Despite the socioeconomic problems, settlements with a population up to 500 have sustainably operating educational, healthcare, and cultural institutions ― otherwise such localities shall simply cease to exist. There is a trend to finally tackle some problems of rural territories, and this should improve living conditions of villagers and diminish migration activities.

Goals. The article aims at examining visual arts of pre-war Kalmykia and the deportation period (1943‒1957) through the example of P. I. Emchegirova (1907–1992) ― first ethnic Kalmyk female painter ― and her works. The artistic path remains understudied and is of special interest due to a unique nature of art pieces. Studies of the cultural heritage are complicated by the absence of documents and archival sources completely lost during the Siberian deportation. Materials and Methods. The work analyzes paintings, drawings and pieces of applied art created by P. I. Emchegirova virtually for over half a century and stored at the Palmov National Museum of Kalmykia, State Vladimir Suzdal Museum Reserve, and in family archives. The analysis of artistic images created by P. I. Emchegirova involves methods of art history, cultural studies, and ethnology. Results. The paper introduces data on previously unknown works of the visual artist that significantly extend the thematic range developed by Kalmyks painters in the 1930s–1950s, reveal ethnic specifics in P. I. Emchegirova’s activities, and deepen the understanding of local arts as an integral part to 20th-century Kalmykia’s history and culture. The study also attempts at historical and cultural reconstructions to somewhat restore lost fine arts, which may classify the former as an interdisciplinary research. There are also some data on the painter’s heritage from 1957 onwards.

Introduction. The article analyzes the formation of urban spaces as public places. Considerable attention is paid to the role of Druzhba Park of Culture and Leisure (Elista) in the city’s space. The paper suggests Druzhba Park be viewed not only as a natural zone in urban development, but also as a place for the identification of steppe people with urban environment. Goals. The article seeks to consider the place, functions and significance of the park in Elista’s public space. Methods. The study was conducted using the structural-and-functional method, and that of participant observation. Results. It is traced how changes in the political and sociocultural situations affected the visual attractiveness of the park. Urban development projects that have reconstructed the park’s space at the current stage are described. The work comes to the conclusion that the creation of Druzhba Park as a public space in the late 1930s was evidence of the spread of urban culture among the Kalmyk population.

Identification of names of plant curatives and substances in folk and fiction texts shows close interactions between man and the world, attitudes of people towards nature. Research in phytonyms and medicinal plant names proper is most essential for the understanding of a nation’s cultural heritage. The paper examines the lexeme балтырған in Bashkir discourse. Materials. The analyzed materials include linguistic dictionaries, folklore and fiction texts of the Machine Fund of the Bashkir Language, and etymological dictionaries of Altaic languages. Goals. The study aims at a comparative investigation of the lexeme балтырған ‘hogweed’. Results. The term proves a widespread phytonym in Bashkir discourse, which is attested by that it denotes a wide range of plant species in Bashkir and has parallels in other Turkic and Mongolic languages. The lexeme is included in academic, explanatory, dialectal, phrasal, and mythological dictionaries of the Bashkir language. The comparative analysis shows that baltyrγan ‘hogweed’ usually denotes a plant of the order Apiales, a medicinal herb. Baltyrγan~ baltirγana contains the initial bal / baltïr / baldïr with the meaning ‘green, young, fresh’.

Introduction. The article continues the discussion of isogloss types and their relevance for the Proto-Turkic reconstruction and reconstruction of the intermediate nodes of the Turkic family tree. Goals. The paper makes another attempt to reconstruct the morphophonological appearance of some affixes for intermediate languages-ancestors of the standard Turkic group (Oguz, ‘Kyrgyz’, Altai, Karluk, Toba, Kypchak). The study draws into consideration not only the plural affix *-lar, but in general inflectional and derivational affixes starting with *-l. Materials and Methods. Methods of stepwise reconstruction are used simultaneously with morphophonological methods of identifying classes of positions and distribution of classes of allomorphs. Field records of dialects, dialectological publications, both modern ones and those of the 19th century, as well as written monuments were used as research material. Results. Both modern field data and classical sources, with the correct application of the methods of stepwise reconstruction, point that affixal *-l has no alternants in proto-Oghuz, proto-Karluk and proto-Qypchaq. All instances of alternation in modern idioms like dialectal Bashkir, dialectal Kazakh, ‘Qyrghyz’ languages, Yakut-Dolghan and Toba languages are to be classified as recent areal innovation. This is deduced due to the nature of morphophonological rules in these languages — neither is applyable for the proto-Common-Turkic stem auslaut, but instead is limited to forms that are specific to each separate group in question.

Syntactic molecule (SM) is the minimum functional and syntactically autonomous unit able to serve as an answer to the question. Goals. The paper formulates the principles of identification of the SM. Results. The main features of grammatical tagging in the General Corpus of the Mongolian Language GCML-3b (compared to earlier versions GCML) are delineated: introducing of the basic vocabulary, principles of monosemization, principles of categorial-semantic notation, main distinctive features of grammar notation (part-of-speech splitting of the indeclinable words and splitting of the nominative). The principles of ordering of morphological structures in a quantitative model of the Mongolian language, as well as the interpretation of suprasegmental markers in written text are discussed. In conclusion, a brief survey of the general structure of the quantitative model of the positional-morphological grammar of the Mongolian language is discussed.

Introduction. The Kalmyks are one of the few peoples in Russia to have developed a script system of their own centuries ago. Spiritual culture of the ethnos can be traced in numerous original and translated texts of philosophical treatises, medical writings, historical chronicles, grammar essays, diaries of Buddhist pilgrims, fiction, recorded folklore materials, etc. The Kalmyk vertical script was also used for official writing. From the 17th century onwards, in the Lower Volga Kalmyks would expand their knowledge of Russian record keeping procedures (in diplomatic, military and economic contacts), however, adhering to their own writing traditions. Archival materials available attest to that the then genres of Kalmyk official writing were diverse enough, which makes it essential to reveal and investigate some authentic genre samples, classify the latter, identifying certain structural, stylistic, and language features. Goals. So, the paper seeks to essentially and structurally describe the revealed genres. Materials. The work analyzes documents stored by the National Archive of Kalmykia. Conclusions. Current research results indicate in the 17th-19th centuries the Kalmyks did possess a comprehensive official writing system characterized by genre diversity, which makes the introduction of the terms ‘Kalmyk official writing’ and ‘genre of Kalmyk official writing’ reasonable and necessary. The study delineates a number of functional genres, such as cāǰiyin bičiq, zarčim (Cyrillic цааҗин бичг) ‘codes, regulations’, amur yabuxu bičiq (Cyr. амр йовх бичг) ‘letter of discharge’, ayiladxal bičiq (Cyr. әәлдхл бичг) ‘report, dispatch’, erelge (Cyr. эрлһ) ‘petition’, andaγār (Cyr. андһар) ‘vow’, tō (Cyr. то) ‘register’, and the vastest one — bičiq (Cyr. бичг) ‘epistolary message’. However, there are still titles of documents to explore, e.g., bičiq tamaγa (Cyr. бичг тамһ) ‘letter-seal’, elči bičiq (Cyr. элч бичг) ‘letter (to be delivered by) a special messenger’, zarliq (Cyr. зәрлг) ‘order; decree’, etc. In this context, further research of Kalmyk official writing documents can be a priority focus of Mongolian studies. Archival sources are only being discovered, and have not been studied due to large numbers. Thus, the genre structure presented is incomplete and shall definitely be revised or extended.

Introduction.The epic narrative of the early Baga-Tsokhor cycle (1853-1862), being heroic in nature, is based on archaic motifs which can also be traced through the topic of military conflicts. Goals. The study aims to consider the main sections of military conflicts, and the following tasks be solved thereto: typological identification of a hero (‘forefather hero’ or ‘warrior hero’); designation of functions attributed to the war horse and weapons; delineation of combat forms and symbolic epic backgrounds. Materials and Methods. The paper analyzes texts of the early Baga-Tsokhor cycle of the Kalmyk Jangar epic. The work employs comparative, textual, and analytical research methods. Results. In fact, plots and motifs of this topic are a symbiosis of archaic and heroic lines. Prologues to the songs of the Cycle are formed as part of a mythological interpretation of events, and the plots of the songs — although devoted to exploits of the heroes, which determines a military, heroic nature of the cycle — are still dependent on magical mythological motifs. The warrior hero still possesses rudiments of the image typical for the first-born (‘forefather’) hero, which explains the absence of important links of the heroic epic, e.g. motifs of miraculous birth and heroic childhood. The war horse and weapons are still destined, and the latter also serve as an accommodation for the external soul of the hero. The epic background is also twofold: while the prologue describes the primordial era, the plot deals with the time of consolidation of various ethnic groups. Conclusions. It can be presumed that the Baga-Tsokhor cycle of the epic reflects a transition from a ‘small’ epic form to a ‘large’ one, an evolution from the original core of the archaic epic to the final ‘concentric’ cyclization of the heroic narrative.

Introduction. The study of stylistic features inherent to national epic narratives is one of the most relevant areas of modern folklore research. Of particular research interest ― in terms of identifying distinctive and typological features of the artistic style ― is the epic of Jangar and its ethnic versions (Xinjiang Oirat and Kalmyk ones). The poetic language of the epic is rich and diverse in the use of various means of depiction. The style of the heroic epic is characterized by epic formulas-comparisons that perform important ideological and stylistic functions, add figurative expressiveness to the poetic style of the epic. Goals. The study aims to identify and highlight the stereotypical and original features in the style of the Xinjiang Oirat version of the Jangar, consider the essence of artistic expression of epic images, their portrait characteristics, actions based on comparisons with specific phenomena and objects of the surrounding world. Results. The study reveals that the method of comparison in the epic poetics of the Xinjiang Oirat version is dominant and quite stable. One of the important features of comparisons is that the expressiveness of epic images and their individual elements are based on objects of the animal and vegetable worlds, phenomena of the surrounding reality, familiar and close to the worldview of a nomad/pastoralist. These comparisons are derived from a simple parallelism ― the character and appearance, actions and deeds of the hero are compared to phenomena of nature and the animal world, correlate with the national worldview of the Mongolic peoples. Subject comparisons are related to elements of the nomadic way of life, which can be used to reconstruct the environment in which the creators of the epic lived, their life and occupations. Comparisons very often take a hyperbolic tone, which gives an emotional and expressive color to epic images. The comparative-typological analysis comparisons traced in the Xinjiang Oirat and Kalmyk versions makes it possible to conclude that there are evident typological correspondences within the national epic system and the epic community as a whole. Semantics of epic images of the Xinjiang Oirat version is constructed on archetypal symbols and concepts of the Mongolian epic community.

Introduction. Bashkir wedding is one of the most striking forms of traditional culture. Over centuries of evolution, a complex set of ideological and functional related ritual songs, actions, myths and rituals has formed as an integral festive and theatrical performance. This surprisingly unique performance (drama) reflects the worldview of the people, their poetic and musical culture, including peculiarities of social, everyday and social development. The ideology of caring for the welfare of the family and happy family future has been developed and vividly captured in the wedding rituals. Genotypic plans for the continuation of life, creating a sustainable family in order to ensure continuity and fertility of the new family member ― sister–in–law ― is a major determining code of the Bashkir wedding manifested in the complicated mytho-ritual complex tui (wedding, feast). In it, a large role is given to verbal and song contests (Bash. әйтеш), lamentations (сеңләү), good wishes (теләк, алғыш), ‘yar-yar’ chants, magnificence and farewell songs (takmaks) which are organically woven into the course of the wedding to create a festive atmosphere, give special importance to everything that happens. These work of art have various and rather complex functions, since they not only accompany various moments of the wedding celebration, but also reflect ancient mythological ideas, belief in the power of words and actions. The verbal, song and action creative complex acts as a single syncretic whole with what is happening. Goals. The article examines the role of verbal and poetic works in various parts of the wedding ceremony. They are distinguished by a variety of texts and tunes dedicated to various moments of the wedding and ritual actions addressed to the bride and groom (mostly). Results. The ritual of good wishes goes back to the magic of a kind word, which in general in all types of rituals involves the structuring of events in the name of blessings and the consolidation of a happy future. The article traces the reflection of the emotional state of the bride in various poetic texts, which determines the importance of the moment of the girl’s transition to a qualitatively different state of marriage; the importance of the special semantic load of the songs of the Bashkir wedding for the future family life is noted. In all cultures, edification, parting words generalize the prescriptions and rules of behavior for young people. There are two main places of well-wishes in the wedding drama: in front of the wires from the father’s house (girdling) and in the groom’s house (opening the face). Good wishes and edifications, pronounced in the rites of transitional meaning, represent a kind of collection of etiquette, everyday life and traditions of the people. This is the poeticized wisdom and life experience of people who want the well-being of a girl who goes into a ‘foreign’ environment. In a Bashkir wedding, songs of a greatness, entertaining or humorous nature are performed, which are organically included in the drama of the wedding action and become an integral part of the ceremony as a whole.