BULLETIN OF THE KALMYK SCIENTIFIC CENTER OF THE RUSSIAN ACADEMY OF SCIENCES

5

Authors: Басангова Т. Г.

Полевая работа фольклориста являет- ся важнейшей составляющей его деятель- ности. Поэтому роль экспедиции, особен- но, когда это касается сбора фольклорного материала в другом государстве, трудно переоценить. Благодаря фиксации новых вариантов уже известных сюжетов разных жанров фольклора, фольклорист имеет воз- можность отследить динамику изменяемо- сти различных элементов фольклора.

7

Authors: Naida A. Vagizieva, Sapiyahanum M. Temirbulatova

The article describes loanwords in one of the understudied dialects of the Dargin language — the Kadar one. Kadar population had close contacts with the Kumyks, an indigenous Turkic-speaking people of Dagestan. The fact that a lot of words in the Kadar dialect were borrowed from the Kumyk language is also explained by that Kadar is geographically located in Buynaksk District of Dagestan, i. e. far from other Dargin villages. Kadar is surrounded by villages mainly populated with Kumyks. The close relationships of the native speakers of the Kadar dialect of the Dargin language with the Turkic-language speakers resulted in borrowings of their customs, traditions and some elements of words and word-formation peculiarities. Lexical borrowings from the Kumyk language in the Kadar dialect of Dargin language have signifi cant phonetic and semantic features as compared to turcisms of Dargwa noted in research works of Dargin scientists. The authors of the article try to trace the ways of penetrating of turcisms into the Kadar dialect. The study aims to synchronously describe different ways of phonetic, morphological, lexical assimilation of these borrowings in one of the dialects of the Dargin language. The object of the study are verbal (oral) and non-verbal texts (collected during conversations with inhabitants of Kadar District) that actualize information about the turcisms. The subject of the study are the discursive practices about the processes of penetrating of the turcisms into the dialect. The fi eld methods are as follows: participant observation and informal conversation, the method of memory boosting performed by the author of the article. The methods of analytical treatment of the materials: structural/functional, pragmatic and discourse analysis. The authors of the article describe the processes of assimilation of the Turkic borrowings and explain some of their peculiarities. The conclusions would be useful for further theoretical researches of the Kadar dialect of the Dargin language as well as for certain applied purposes. The complex theoretical observations data about the turcisms in one of the Dargin dialects included in the article are published for the fi rst time and can be interesting for specialists engaged in the research of languages and their understudied dialects.

7

Authors: Asmat V. Avidzba

It is a generally recognized fact that in the Abkhaz and Abaza languages (as well as in the Abkhaz- Adyghe group of languages in general) the stem of the verb is very rich in elements it can consist of and is capable of differentiating and expressing various local and directional meanings. It is possible due to the use of special verbal word-formative elements — preverbs. Such preverbs can be of two main groups: the directional preverbs and the local ones (also preverbs of local reference). Among the local preverbs there is another classifi cation according to the meaning: they can be concrete and abstract. Concrete preverbs are characterized by more specifi c indication to a place of action (sometimes a state), while the abstract ones have a more common meaning. Moreover, in most cases the concrete preverbs can be easily associated with the initial words they originated from. This limiting feature makes them less productive both in terms of word-formation and semantics. At the same time, due to their structural simplicity and the vague links with the initial words, the abstract preverbs are more productive and create far more opportunities for polysemic (fi gurative) use. This article is devoted to the process of desemantization which occurs among local preverbs, both concrete and abstract ones, realized in a verb stem. Preverbs of local reference for the most part derive from different words with certain meanings. Consequently, to a greater or lesser extent, they preserve this meaning when realized in a verbal stem. However, there are cases when local preverbs lose their local semantics and give a verb another, fi gurative, meaning. This process is more visible among local preverbs of abstract meaning. It is pointed out in the article that during the process of desemantization preverbs of local reference fully or partially lose their local semantics and are realized in a verb stem in the function of a word-formative element. In most cases, though we cannot speak about a total grading of a local meaning, when preverbs of local reference undergo desemantization in the stem of the verb they also lose another important preverbal function — the grammatical one.

7

Authors: Hamid H. Malkonduev

The article studies Karachay-Balkar fairy tales that constitute a considerable part of the national oral tradition. When defi ning the term “a household fairy tale”, the author reconsiders the accepted folkloristic views on the term “a novel fairy tale” which is also applied to household fairy tales with a considerable prevalence of plot elements depicting adventures of separate fairy tale characters – since due to its genre modifi cation it cannot be referred to this type of folk prose. The paper also analyzes theoretical studies on household fairy tales and appraises a number of works by predecessor researchers (A. Z. Kholaev, A. I. Karaeva, F. A. Urusbieva, etc.). In terms of national folkloristics, the article provides the historically fi rst sub-genre classifi cation of the Karachay-Balkar household fairy tale which is a gem of the inherited folk oral and spiritual tradition. Thus, Karachay-Balkar household fairy tales can be subdivided as follows: 1) family and household fairy tales (about family relationship, women, unfaithfulness, guile and love); 2) fairy tales about padishahs, sultans, landowners (bai) and feudal lords; 3) fairy tales about wisdom, quickwittedness and inventiveness of a shepherd; 4) fairy tales about witches – turnskins (‘obhur’), daemons (shaytan) and forest spirits — Agach-Kishi and others; 5) legendary fairy tales about prophets and historical fi gures; 6) humorous fairy tales including compositions about mullahs, effendis; 7) fairy tales about morality in the family, community and everyday life; 8) fairy tales about the world of things and origins of home-cooked food. The conducted studies of approximately 100 texts have allowed for the conclusion that their content peculiarities explicitly designate every single composition as belonging to a defi nite sub-genre. Special attention is paid to the motifs of family, love, enmity and revenge within a rural community as well as those of morality and denunciation of sinful priests. The analysis of a vast range of materials concerning Karachay-Balkar fairy tales in comparison with diverse compositions of Oriental, Turkic and Caucasian peoples revealed both the similarities of plots, motifs and the ethnic peculiarities of the considered texts.

8

Authors: Sharpudin B. Ahmadov, Daniyal S. Kidirniyazov

The paper analyzes such important components of Chechen material culture of the 18th century as clothes, shoes, food, jewelry and crafts. During the period under consideration, the Chechen clothes had a lot of common Caucasian traits and at the same time had purely local, specifi c properties (signs) refl ecting the moral, household and aesthetic tastes of the Chechens (chokhas, beshmets, robes, canvas, sheeting or silk shirts, canvas pants with leather stirrups, leather belts with metal buckles, etc.). The most common shoulder-worn upper garment of the Chechens was the burka, they also wore hats in accordance with the season. Their shoes were very similar to those of other North Caucasian peoples. Despite some local peculiarities, clothes of Chechen women also had a lot in common with clothes of women of the North Caucasus, etc. The sophisticated pieces of high jewelry and handicrafts, developed weaving and tanning industries, strong trade and economic relations with Oriental and European countries testify of the achieved level of Chechen material culture in the 18th century. For a long time, despite some certain changes in household activities, food of the Chechens and their main dishes have remained same and experienced no signifi cant changes.

8

Authors: Oksana N. Polyanskaya

The article is based on little-known published and archival materials and considers the interaction between Russian scientists specializing in Mongolian studies and Buryat intellectuals. The paper describes the interaction as an important part of the discipline which appeared as a trend in Oriental studies and rapidly developed in the early 20th century. With a focus on the cooperation between Russian university professors and Buryat intellectuals, the author of the publication introduces a number of adjustments to the concepts developed in the historical literature. It is concluded hereby that the main problem one faces within the given context is that when it comes to studying the history and culture of Mongolian peoples, each of the scientists, his personal scientifi c heritage is considered separately; they are isolated from one another with no attention paid to the cooperation between the Orientalists which, in its turn, results in the wrong idea about the development of Mongolian studies in Russia in general as well as the contribution of certain scientists to the development of this sphere of Oriental studies. Moreover, it implicates an incorrect vision of how the scientifi c community evolved from among the national intellectuals and how scientifi c views were formed with the direct participation of native speakers, local intellectuals and researchers from Russia’s leading center of Mongolian studies. The rich epistolary heritage of V. Kotvich and Ts. Zhamtsarano confi rms the importance of such cooperation. Excerpts from their letters also testify of their scientifi c contacts with other Russian Orientalists, such as B. Vladimirtsov, A. Rudnev, S. Oldenburg. V. Kotvich was a wellknown expert in Mongolian languages and history. In 1903 the fi rst of the two Russia’s initial Oriental Associations was set – the Russian Committee for the Exploration of Central and East Asia. Professor V. Kotvich was a member of the Committee. V. Kotvich, A. Rudnev, B. Vladimirtsov (members of the Committee) cooperated fruitfully and directed activities of the Buryat researchers Ts. Zhamsarano and B. Baraydin who also became acknowledged experts in Mongolian studies. For example, it is due to Ts. Zhamsarano’s support that V. Kotvich’s 1912 scientifi c trip to one of the most interesting places of Mongolia – the Orhon Valley famous for archaeological and written artifacts – became possible. The cooperation between V. Kotvich and Ts. Zhamsarano had a great impact and led to considerable scientifi c results.

8

Authors: Gennadii B. Korneev

The article describes a Buddhist text in Clear Script relating to the gso-sbyong class and discovered in Uvs Province (Western Mongolia) under the title “Bacaq barixu yosun orošibo” — from the perspective of the tradition of home prayers of the Kalmyks. The Oirat manuscript deals with matsg — the one-day Mahayana Buddhist vow — that could be taken by both laity and clergy. Since the tradition is one of the few exact Mahayana vows to be observed by both laity and clergy, it is quite widespread in Tibet, Mongolia and Kalmykia. The text provides recommendations as to how to selfprepare and take the vow and what one is to keep abstinence from once it has been taken. A person who takes the vow undertakes to observe the Eight Precepts and, thus, abstain from: 1) taking life, 2) taking what is not given, 3) lust and non-virtuous behavior, 4) telling lies, 5) using intoxicating substances, 6) entertaining oneself, using cosmetics and decorative accessories, 7) sitting on high and big thrones (chairs) without corresponding need, 8) eating after noon. The matsg vow could be taken not only from priests but also from lay persons who observed the Five Precepts (upasaka vows, in Kalmyk uvshin samnr). Various aspects of the tradition of fast days have been covered in works by E. P. Bakaeva, G. Yu. Badmaeva, V. K. Shivlyanova but no comparative analysis of matsg vow manuals (manuscripts) of the Western Mongols and Kalmyks has been conducted. According to historical sources, the basis for the tradition among the Oirats was laid by Zaya Pandita Ogtorguin Dalai (1599–1662) in the 17th century. Additionally, the paper attempts to analyze some linguistic peculiarities of the Oirat text which is most probably a translation from Tibetan, namely: the use of the written form of the present tense suffi x -mui corresponding to the Tibetan particle ‘o; the use of the verb üyiledkü (‘to do’) as an auxiliary (similar to the Tibetan byed ‘to do’) and syntactic constructions that are rather characteristic of the Tibetan language structure.

9

Authors: Evgenii Burataev, Maria Ochir-Goyaeva, Erdni Kekeev

The article discusses the results of the archaeological survey of burials of the East Manych mound groups containing stone implements. Within the mound groups, 329 barrows containing 1 541 burials with 1 329 ones, i. e. most of them, dated back to the Bronze Age were excavated in the early 1960s in the course of conservation works in the construction area of the Chogray Reservoir. 476 burials were identifi ed by the authors of the survey as those belonging to the Yamnaya culture, 854 burials — to the Catacomb culture. The present work has been performed within the project for processing of the results of the large-scale archaeological surveys conducted under the supervision of Prof. I. V. Sinitsyna and Prof. U. E. Erdnieva, for re-evaluation of the excavated monuments and introduction into scientifi c discourse of still uninvestigated aspects of studies regarding the materials from the East Manych mound groups. The conducted research has revealed various aspects relating to the cultural and chronological, gender and age peculiarities of the buried. The qualitative composition of the stone implements also refl ects the social status of the buried. It is the professional specialization of craftsmen that is most vividly displayed in the investigated monuments.

9

Authors: Igor V. Brodsky

The paper provides a phytonymic portrait of common chickweed (Stellaria media L.) in the Finno-Permic languages that form a branch of the Finno-Ugric language family, the other being that of the Ugric languages. Chickweed usually grows in damp shady places in gardens or parks, close to human habitation — in fi elds, along roads, on banks of ponds, ditches and lakes. The plant is widely considered a malignant weed. The study covers all the known common names of chickweed in the mentioned group of languages (numbering about fi fty). Their origin as well as issues of the plant’s nomination have been studied. Most of the names of chickweed under consideration are found in the Baltic Finnic languages. Chickweed is a most severe weed but it is also used for medicinal purposes as well as for feeding cattle and poultry. Additionally, chickweed is used in folk medicine. All this is refl ected in the names of the plant. Some names of chickweed are based on its other properties: its favorite place of growth (in damp shady places in gardens, parks and near human habitations — in fi elds, along roads, along shores of ponds, ditches and wastelands), the form of the whole plant and especially its fl ower, outward similarity of Stellaria media with other plants. Models according to which names of chickweed were created are often quite original and almost never repeat themselves even within separate languages. With some minor exceptions, names of chickweed can be easily etymologized. Many composite names of chickweed are results of this plant’s nomination based on two signs. A good amount of the collected phytonyms in the Finno-Ugric languages allows for a comprehensive research including etymological and structural semantic studies. The author of this article hopes to explore and describe the most common names of plants in the Finno-Ugric languages in his further works.

9

Authors: Elizaveta B. Dzaparova, Diana V. Sokaeva

With evidence from Ossetian fairy tale prose (magic fairy tales), the present work is the fi rst attempt to consider expression of distinctive national components and features in translated texts. In addition to proverbs, sayings, phraseological units and interjections, realia-words also act as ‘expressers’ of unique national features in folklore texts. Realia-words usually comprise proper nouns, names of holidays, customs, dishes, beverages, clothes, dances, fairy tale and mythological characters, etc., i. e. words that basically bear some ethnocultural specifi city. The work considers cases when partitive and full realia-words are used in folklore texts as well as means of their translation into the target language, reveals most optimal solutions for retaining the national color of the source text. In particular, on the basis of a comparative and contrastive analysis of the same texts in different languages the following means are considered: transformation / transliteration, analogous substitution, descriptive and calqued translation of lexical units. The research established that it is mechanical reproduction which provides optimal translation solutions when it comes to interpret words refl ecting national and cultural distinctive features of a source text and comment on some ethnographic issues. To cross cultural hurdles translators often use the method of analogous substitution — substitution of original units by their analogues in the translation language — and that of descriptive translation (or explanatory translation) — explanation of the meaning of a realia-word. Such means of translation of culture-specifi c words may erase the national color but help express the denotative content of a realia. Cases of word-for-word translation of components of a foreign realia are quite rare in the translated magic fairy tales. Calque allowed the translators to avoid the excessive exoticism when depicting the national images (characters) of the original text.

11

Authors: Polina I. Butsyk

The paper provides a general overview of the main features and characteristics of Tibetan theoretical works on music written in the 11th-19th centuries. It is generally recognized that a written document of any kind is in many respects a product of the culture and epoch of its creation. To understand a document more correctly a researcher should fi rst learn the respective cultural background. Given below is a concise account of the cultural circumstances in which Tibetan traditional works on music theory appeared as well as some preliminary remarks on the contents and peculiarities of the Tibetan theoretical writings on music already known to contemporary researchers. In fact, works on music theory written by learned Tibetan lamas were not in the focus of traditional Buddhist education. Those were often included in voluminous encyclopedias – without being properly studied. Despite this obvious neglect of musical aspects by the Tibetan Buddhist community, the texts represented in the paper contain a lot of valuable information about Tibetan music theory and practice, Tibetan philosophy of music and music education. On studying these traditional Tibetan works on music theory, researchers would be able to draw a realistic historical timeline telling about the development of Tibetan music culture and, eventually, to introduce this local historical narration into the framework of the global history of music. It should be noticed that at present the articles by Russian researchers that deal with Tibetan music are quite few. A hope is expressed that the paper will help attract the attention of scholars engaged in different fi elds of research to the problem of investigating Tibetan music theory and traditional theoretical works.

11

Authors: Аleksandra Т. Bayanova, Viktoriya V. Kukanova, Аisa О. Butaeva, Baira B. Goryaeva

The article aims to study the peculiarities of the conversational style with evidence from Kalmyk fairy tales recorded by the Finnish scholar G. J. Ramstedt. The purpose of the paper is to identify elements of the conversational style within folklore texts. Such research seems to be important enough due to the fact that linguistic and stylistic aspects of the conversational style both in folklore texts and the colloquial Kalmyk language have not generally been subject of any special studies. With evidence from fairy tale texts phonetically transcribed by G. J. Ramstedt, phonetic, lexical, phraseological, morphological and syntactic norms typical for the conversational style of Kalmyk are considered. The folklore texts contain a great number of elements characteristic of the conversational style at all levels of colloquial Kalmyk, such as ellipsis of vowel and consonant sounds, use of colloquial words and phrases, interjections, incomplete sentences, parcelings, etc. The analysis of the materials allows to conclude as follows: 1) creation of fairy tale texts is characterized by a low level of spontaneity, 2) fairy tale telling process is full of elements typical for the conversational style at all levels of colloquial Kalmyk, such as ellipsis of vowel and consonant sounds, use of colloquial words and phrases, interjections, incomplete sentences, parcelings, etc., 3) the informants are speakers of the Dorbet sub-dialect.

13

Authors: Delyash N. Muzraeva

The article discusses the issues relating to the history of medieval Mongolian literature the basis of which was laid in translated written texts. The author performs a textual analysis of two Mongolian translations of the well-known Buddhist literary monument – “The Sutra of the Wise and the Fool” (Tib. ‘dzangs blun zhes-bya-ba theg-pa chen-po’i mdo). The translators of these texts are the famous Mongolian writers of the 17th–18th centuries – Širegetü-guši-čorǰi (the late 16th-early 17th cc.) and Toyin-guši (the early 17th c.). The translation of the sutra made by Širegetü-guši-čorǰi and known under the name “Silaγun onoltu” (“[The Sutra bestowing] the fastest acquisition of knowledge”) is most often mentioned in literature. The second translation – the one performed by Toyin-guši – is almost unknown to the general scholarly public. Its transliterated text was published by Ts. Šagdarsüren in 1989 in Budapest. In the preface, the Mongolian scholar expresses V. Heissig’s hypothesis according to which both the translations could have been made by the same translator. However, Šagdarsüren considers that the similarities could be caused by the rules of alliteration and the principles of Dandin’s composition on poetic theory – Kāvyādarša or “Mirror of poetry” (Mong. ǰokistu ayalγun-u toli) – medieval writers adhered to. The author of the article shares the opinion established in the Mongolian studies community according to which Širegetü-guši-čorǰi followed the principles of semantic translation (from Tibetan into Mongolian) and Toyin-guši adhered to the principles of literal translation. It is concluded that both the translators are distinguished erudites with perfect expertise in Buddhist dogmatic literature and Tibetan. The last mentioned was important for understanding of the Tibetan original text and its adequate translation into the native language. The language expertise of both the translators is approximately identical since they lived and worked at approximately the same period. The results of the analysis reveal prospects for further typological research of the history of origins and development of Buddhist literature among Mongolian peoples.

6

Authors: Tamara G. Basangova

The multi-genre Kalmyk folklore has incorporated a complex system of symbols that refl ect the national distinctness and peculiarities of Kalmyk culture. In the present article, the author studies the image of the spider that has several denominations in the Kalmyk vocabulary: araaljin — the cross spider that lives in a house and the web it weaves is called araljna goelm — “spider’s web”. The spider acts as a cultural hero: by virtue of it or imitating its actions people learn the art of weaving which is often viewed as the very fi rst handicraft caused by the need for creation. The spider’s second name that arises in spells is uncle Mandzhi which implies people’s reverence for the spider. The image of the spider occurs in Kalmyk folklore texts (in spells, superstious beliefs, seventy two fables), in the pictorial system of Mongolian fairy tales and epic poems. The image of the spider is also refl ected in the artworks of the Kalmyks. For example, the Kalmyk silver jewellery is distinguished by an abstract ornament which is different from others. It is called araljnamoer zeg (spider footprints). Studies of the animal kingdom in Kalmyk folklore shall contribute to investigating the zoological code in the multi-genre Kalmyk folklore.

6

Authors: Yunus M. Murtuzaliev, Livana Ya. Taibova

In the 1930s national literatures began developing rapidly. Poets and writers of that time often turned to folklore. It infl uenced the formation of artistic structure and defi nition of the poetics of literary texts. One of those works is the poem “Ereller” by the Tabasaran writer Abumuslim Dzhafarov. The article analyzes the mythological stories and images that served the basis for the creation of the poem. The work is relevant because the creativity of one of the founders of Tabasaran literature A. Dzhafarov has never been subject of special studies. The present analysis and identifi cation of folklore stories in the works of this author will serve as the initial step for further studies of A. Dzhafarov’s works. The principle of analysis and conclusions made in the article will be useful for future researchers working in the fi elds of Dagestan literary criticism and folklore studies. The aim of the study is to identify mythological motifs, themes and images in the poem “Ereller” by A. Dzhafarov. The object of the research is Abumuslim Dzhafarov’s poem “Ereller”. The subject of this study is the analysis of the ideological and artistic, genre and compositional features and topical identity of the poem. The main research method is the historical and typological one.

7

Authors: Sharpudin B. Ahmadov, Daniyal S. Kidirniyazov

The article characterizes the unique high-rise monumental architectural structures of the 18th century — tower and crypt buildings on the territory of Chechnya that form a special complex of historic monuments and material artifacts of the Chechens. As compared to residential towers the military ones are the pinnacle of the ancient Chechens’ architecture and engineering. The Chechen military towers are especially distinguished by “mashikuls” — small protective balconies in the upper fl oor for successful defense — and large stylized depictions of crosses, snakes, animals and people carved in stone. Some of the tower complexes on the territory of Chechnya can be referred to as “castles” (Pakoch Castle in the valley of the Chanty-Argun river; Aldam-Gezi in the village of Kezenoy; a castle near Galanchozh). A substantial proportion of the architectural monuments in the mountainous areas of Chechnya are those of sepulchral nature – underground and semi-underground crypts as well as elevated ones (malkh-kash). At times the crypt constructions made up “towns of the dead” with houses of various shape and size — the local necropolises. Next to the “towns of the dead” Chechens used to build up sanctuaries — temples. There were two types of sanctuaries. In the 16th through the 18th centuries the pagan sanctuaries and Christian temples were replaced by Muslim mosques that were built of stone and retained features of the traditional architecture. During the period under consideration the Chechens’ settlements were located both in the mountains and on the plains. Living conditions on the plains were found more comfortable by the local population.

7

Authors: Andrei A. Kurapov

The article examines participation of the Buddhist clergy in social and political life of the Kalmyk uluses and interaction with the government of Russia and regional authorities after 1771. The exodus of a considerable part of Kalmyks to China determined creation of a new system of social and political contacts between the Russian government and Kalmyk secular and clerical elites, a new structure of interaction between Buddhist monastic complexes of the Kalmyk uluses. The measures implemented by the government for isolation of the Kalmyk Buddhist clergy from their coreligionists in China and Tibet and those of the regional authorities aimed at isolation of politically dangerous lamas to prevent further decampment are analyzed in the article. Specifi c changes in missionary activities of the Russian Orthodox Church in the Kalmyk uluses in the 1770–1780s are investigated. Defi ned are the main directions of restrictive policies imposed upon the Kalmyk Buddhist clergy by the Russian government at the same time striving to retain constructive bilateral contact in the context of the social and political crises in the Kalmyk uluses. Using a set of unpublished historical records (correspondence between Astrakhan governor N. Y. Arshenevskiy and Sobing-bagshi) formation of the new interaction system between the Kalmyk clerical elites and Astrakhan governors in the 80–90s of the 18th century has been described.

8

Authors: Svetlana G. Batyreva

The article provides an overview of Buddhist sculpture in the museum collection of the KIH of the RAS. The object of the study is the traditional art in the form of devotional articles. The author considers the sculptural images and reveals the structure, essence and ethnic peculiarities of works of Buddhist art created in Kalmykia. The collection of Buddhist sculpture compiled since the establishment of the KIH Museum (RAS) in 2000 for the districts of the republic should be subject to further studies that would combine methods of museology, ethnic culturology, etc. The pieces of art in the Buddhist collection of the KIH Museum (RAS) are part of the traditional culture of the Kalmyks. The religious sculptures gathered in the early 21st century make a section in the permanent exhibition of the Zaya Pandita Museum of Traditional Culture. Being the cultural heritage of the nomads in terms of the peculiar way they reproduced the Buddhist iconographic canon, the exhibit items represent the ethnic tradition that can be identifi ed in the artistic image.

8

Authors: Hamid H. Malkonduev

In terms of its folklore value, the Karachay-Balkar mythological fairy tale remained unstudied for a long time. The majority of scientists (A. I. Karaeva, A. Z. Holaev and F. A. Urusbieva) did not defi ne it as a distinct version of the genre and viewed as part of magic or anymalistic fairy tales system. Nevertheless, the KBIHR and KChIHR archival funds store extensive materials on the mentioned problem that formed the basis for the present work. The originality of poetics of the plot and composition of some texts are analyzed in the article, with special attention paid to mythological motifs. Such works as The Water and Fire, The Sun and the Moon, The Evening Star (Venus), Was There a Rainbow… and others reveal the complex of ancient views, religious concepts of the Karachay-Balkar people. The studied materials have shown that authors of mythological fairy tales were inclined to assign anthropomorphic features to the characters. This could be caused by their wish to make the explanation of the existing order of things more comprehensible. It was also revealed that those are the dialogues that play the key role in the development of the action and describe the characters in similar narrations.

8

Authors: Еlena A. Orlova

The article focuses on the other national, particularly Kalmyk component in I. I. Lazhechnikov’s historical novel “The Ice House” (1835). Ethnographic details of the Kalmyk national culture and everyday life presented in the novel are supposed to expand the image of historical and ethnographic aspects of life of different peoples in the multinational Russia and show the growing interest of the Russian romanticists in “other” nationalities, alien culture. The author of the article analyses characteristic features of the way Lazhechikov depicts facts of Kalmyk life that are ethnographic by nature and add to its specifi c historical colouring: national portrait details (the Kalmyk’s “mole eyes”); Kalmyk weapon (“a quiver of arrows”); a special form of offerings performed by Kalmyks to deities during Buddhist rituals (fi gures of dough and butter — “torma”); a means of transport (“Kalmyks riding camels”); types of Kalmyk traditional clothing (Kalmyk sheepskin coat, fur coat). The author of the article points out that references to the Kalmyks, elements of their culture and everyday life scattered through the text of the novel are rather informative and laconic, thus, indicating, on the one hand, the writer’s attempt to make his narrative historically verisimilar and, on the other hand, the emergence of ethnographic trends in the Russian literary process in the fi rst third of the 19th century. Particular attention is drawn to one of the main characters of the novel — Akulina Savvishna Podachkina whose prototype was a Kalmyk woman Evdokia Ivanovna Buzheninova, Anna Ioannovna’s court jester. The plot of the novel is based on the well-known historical fact of the “ice” wedding between the Kalmyk female court jester Buzheninova and a disgraced nobleman, the court appointed entertainer Golitsyn. The author of the article compares the historical prototype with the character in the novel, revealing Podachkina’s temper and role of in the plot of the story. The character sketch of the “lady’s maid” Podachkina remains mentally unidentifi ed, Lazhechnikov does not indicate the female character’s national identity, though the repeated references to the Kalmyk people and thorough study of scholarly works on the steppe people’s life show his good acquaintance with Kalmyk culture and everyday life. Lack of attention to the female character’s nationality is determined by the insuffi cient biographical information regarding the Kalmyk female court jester and the author’s position who deliberately ignores the fact and moves the emphasis from the historical truth to depiction of the moral climate of the age. The article touches upon the problem of historicism of the novel and the reasons of non-compliance with historical truth in the works of the romantic writer.

8

Authors: Tatyana I. Khorkhordina, Andrei V. Popov

The article discusses the history of collecting, preservation and use of the documentary heritage of South Korea. It also analyses the historical experience of collecting sources since ancient times. It is underlined that in Korea special attention has traditionally been granted to history and archives since the establishment of the History Department in the 10th century. The paper describes the main stages in the formation of the archival heritage of Korea. It deals with the notion of the so called “silllok” — the sources for the “chonsa” dynastic records — that turned out to be short everyday notes and weather chronicles. It is emphasized that seven hand-written South Korean historic masterpieces were included in UNESCO’s Memory of the World Programme. The history of the creation of different national archives, manuscript departments and libraries as well as the main trends in their activities are being analyzed; the article also features the composition of the archives and the contents of their documentary funds. A network of the contemporary archives of the Republic of Korea is presented. The article accentuates that it is necessary to study and use the South Korean experience in electronic document management in present-day practice, including the system of electronic document turnover at state organizations which is connected with the electronic archives and the verifi cation system of historic electronic signatures.

9

Authors: Vlada V. Baranova

The aim of the study is to analyze the internal migration from the Republic of Kalmykia to other regions of the Russian Federation, mostly to Moscow. The ethnographic study draws upon interviews and the author’s observations made in rural districts of the Republic of Kalmykia in 2006-2015. Kalmykia is one of the regions that get depopulated as a result of the migratory exchange with other subjects, while the mortality rate – especially in rural areas – is high. However, the real extent of temporary labor mobility is underestimated in the present-day literature and the actual number of non-permanent migrants is signifi cantly higher whereas most of them are not refl ected in the offi cial statistics. The paper argues that there is no border between different types of temporary, permanent and circular mobility for our respondents. In terms of inter-ethnic aspects, the migration changes the traditional norms. People involved into the migration develop a hybrid identity of belonging to different communities. Nevertheless, temporariness can affect the various choices of migrants and their families including the trends to use practices of shadow economy because of the offi cial Moscow policy with its bureaucratic barriers aimed at preventing mass migration into the city and the fact the owners avoid helping both internal and external migrant workers with registration in their apartments. The “internal migrants” are regarded as “alien migrants” in public discourse and this leads to a separation and marginalization of internal non-Russian ethnic migrant workers in the city which reduces potential benefi ts of the mobility. Like international labor migrants, internal migrants want to maintain or improve their living standards, however, temporary migration implies harsh and uncomfortable living and working conditions. The study of migration processes in the local context helps understand different aspects of internal mobility and the infl uence of migrants’ social life on local communities.

9

Authors: Maxim N. Latu, Alina A. Levit

The article focuses on the analysis of the principles of technical terms systemic organization within the terminology. Despite the general acceptance that systemacy is important in understanding the nature of the terminology lexicon, it has not been studied in detail and is usually mentioned in research papers when generalizations about structural or semantic regularities of technical terms belonging to a certain terminology are revealed. The hypothesis is that the peculiarities of systemacy as one of the key and defi ning characteristics of technical terms may be studied by means of modeling the terminology system using principles of semantic network construction. Consequently, the authors claim that the semantic network may reveal the adjacent technical terms as well as their overall number for each separate technical term in a terminological system and study the degree of systemacy and character of their systemic interaction. These constitute the objectives of the study. The examples are drawn from the actively developing terminology of nanotechnology sphere to illustrate and support the fi ndings. A terminological network may be considered a type of a semantic network the vertices of which represent technical terms and arcs express the semantic relations between them. The suggested approach to terminological network construction presumes the division of the semantic relations as well as the classifi cation of vertices into defi ned types that refl ect the natural stratifi cation of technical terms into categories in accordance with the specifi city of their referents that makes it different from some earlier proposed methods. Thus, the terminology network allows a somewhat different perspective and more detailed study of the systemacy of technical terms within a given language for special purposes because it helps to identify the features of their organization and position of each technical term in relation to the adjacent technical terms. It may also shed light on the semantic relations that a given technical term sets up with the adjacent terms as well as those that are typical for certain categories of technical terms. The degree of adjacency is defi ned by means of division of the adjacent terms into the fi rst order (that appear in the defi nition of the given technical term) and the second order (the conceptual relationship with which becomes clear in specialized texts). The analyzed fragment illustrates that nanopowder is related to technical terms of certain categories. Technical terms of the second order predominate. The technical terms of the fi rst order (representing a generic concept, characteristics and constituent parts) establish AKO, At and PO semantic relations with the given technical term. Among the types of vertices predominate Copyright © 2016 by the Kalmyk Institute for Humanities of the Russian Academy of Sciences Published in the Russian Federation Bulletin of the Kalmyk Institute for Humanities of the Russian Academy of Sciences Has been issued since 2008 ISSN: 2075-7794; E-ISSN: 2410-7670 Vol. 24, Is. 2, pp. 116–124, 2016 DOI 10.22162/2075-7794-2016-24-2-116-124 Journal homepage: http://kigiran.com/pubs/vestnik 117 LINGUISTICS Одной из основополагающих особенно- стей терминологической лексики является системность. Квалифицируя определенную сферу научного или профессионального знания, термин как единица специализиро- ванной лексики всегда входит в состав кон- кретной терминологии, участвуя вместе с другими составляющими в ее становлении и развитии. Эти положения уже давно стали аксиомами в терминоведении. Новые понятия так или иначе вводят- ся на основе уже существующего знания в данной области, являются результатом ис- следований и разработок с опорой на сло- жившийся понятийный и терминологиче- ский аппарат. При выделении нового поня- тия конкретной науки создаваемая языковая единица для его обозначения встраивается в состав терминологической системы. При этом в процессе номинации учитывается фактор системности специализированной лексики, который репрезентируется во вну- тренней форме термина. В составе любого подъязыка для специ- альных целей представлены лексемы с си- стемными терминоэлементами (в роли ко- торых выступают другие термины данной сферы науки). Нередко таковыми являются языковые единицы, вербализующие родо- вые понятия, представленные в структуре определяемого многокомпонентного тер- мина, являющегося по отношению к нему видовым. Несколько менее очевидно системность и преемственность научного знания прояв- ляются в использовании продуктивных для данного подъязыка терминоэлементов (ко- торые частотны, но не являются отдельны- ми терминами), становлении продуктивных сфер заимствования терминоэлементов, ха- рактерных моделях номинации, эксплицит- ных (фактических) терминологических оп- позициях (где противопоставление видовых понятий представлено во внутренней форме специальных лексем) [Лату 2015]. Весьма часто системный характер тер- минов упоминается при рассмотрении структурного своеобразия единиц конкрет- ного подъязыка [Борлыкова 2009; Закае- ва 2011; Клепиковская 2016; и др.], а так- же при описании влияния специфических особенностей сферы научного знания на отличительные черты терминологического состава (как, например, это было проде- монстрировано в диссертационном иссле- довании А. В. Раздуева, рассматривавшего подъязык нанотехнологий [Раздуев 2013]), исторического характера формирования подъязыков [Бачаева 2009, Лиджиев 2011 и др.]. Системность терминологической лекси- ки находит отражение в языке не только в сфере фиксации, но и в сфере функциони- рования, в дискурсе. Так, данные единцы остаются опорными элементами научного текста [Wessels 2010]. При этом очевидным является тот факт, что в дискурсе конкрет- ной науки используется именно терминоло- гия, называющая ее понятия. Плотность ис- пользования данных единиц специализиро- ванной лексики и терминологичность текста могут различаться, но напрямую указывают на понятийную соотнесенность и близость используемых единиц специализированной лексики. Данный факт прослеживается и в дефиниции термина, где границы понятия могут очерчиваться посредством смежной специализированной лексики данной науч- ной сферы. Принцип системности терминов от- мечался в работах А. А. Реформатского, Г. О. Винокура, В. М. Лейчика, С. В. Гри- нев-Гриневича, Г. П. Щедровицкого и мно- гих других. Но, как замечают Л. М. Алек- сеева и Д. В. Василенко, он понимается неоднозначно и является слабоизученной проблемой терминоведения [Алексеева, Ва- силенко 2015]. Несмотря на общепризнанность значи- мости системности как одного из ключевых фактов в осмыслении терминологической лексики, отдельно в исследованиях этому принципу внимание не уделяется. Упоми- нание системности в работах носит, как the category of process and the technical terms that refer to it are linked to nanopowder by R and Obj semantic relations. The article discusses why nanopowder does not establish some semantic relations with the technical terms of certain vertices types.

9

Authors: Bayrta B. Nuskhaeva

The article deals with a type of families — the single parent family — the number of which has been increasing dramatically in recent decades. Statistical data signify that there is regional disparity in terms of the proportion of single parent families within the common structure of family units. The incomplete family rate in the Republic of Kalmykia is the highest one among the regions of the Southern Federal District. Broken down by districts and the republic at large, analyses of data on the basic factors that cause single parenting have been conducted. A single parent family appears as a result of family disruption (divorce, death of the spouse) or births of children to an offi cially unmarried woman. The statistical data analysis testifi es of an increase in the number of divorces and illegitimate births. The 1989, 2002 and 2010 Censuses results denote a growth in the number of incomplete families: the share increased from 12,9 % to 31,8 % of the total number of families. Calculations of the relative share of single parent families in the districts of the republic help single out territories with high indices (over 30 %) and those with lower ones (below 25 %) within the common structure of family units. Analysis of statistical data on divorce allowed to identify districts with the highest growth of divorce rates during 1995 through 2013 (Ketchenerovsky, Maloderbetovsky and Yustninsky Districts). Analysis of data on illegitimate births allowed to conclude that the relative share of children born to offi cially unmarried women has decreased. The trend is also common for most of the districts, with the only exception being Priyutnensky District where there is a high rate of illegitimate births. Besides, there has been an inverse trend in the district during the past decade — the share of children born to offi cially unmarried women increased from 25,6 % to 42,8 % of the total numbers of births in 2000 and 2012 respectively.

10

Authors: Anna V. Mazarchuk

The article summarizes results achieved by scholars representing different generations and linguistic traditions in studies of Mongolian sentence information structure. The notion of information structure was introduced by M. A. K. Halliday on the grounds of V. Mathesius’s theory of “the actual division of the sentence” (or “thematic-rhematic articulation of the sentence”), but the former developed his own view on this issue. The principal distinction between these two theories is that M. Halliday treats such entities as givenness, focus, topic, etc. as matters of individual cognitive process, whereas V. Mathesius considers them to depend mainly on context and “consituation”. Currently, M. A. K. Halliday’s information structure theory is deemed to be more consistent and, therefore, referred to more frequently. Nevertheless, back in the 1980s when fi rst articles on Mongolian sentence information structure started to appear the views of the Prague Linguistic Circle were more widely accepted among Soviet specialists in Mongolian studies, and the pioneer works on information structure of a Mongolian sentence were written in the mould of structuralism. The fi rst papers written on the subject belonged to Moscow and Leningrad scholars Z. K. Kas’yanenko (1973), M. N. Orlovskaya (1984), Z. V. Shevernina (1984), and the American linguist L. B. Hammar (Indiana University Bloomington) who had presented her Ph. D. thesis under the title “Syntactic and Pragmatic Options in Mongolian: a Study of Bol and N” (1983). Those works by the afore-mentioned linguists mostly concerned word order in a Mongolian sentence from the perspective of the “actual division”, and special particles, which are viewed in modern linguistics as topic, focus, verifi cation, and emphasis markers. A couple of decades later, Mongolian scholars attempted to describe their native language in terms of the latest trends of the world linguistics and their works – those by M. Bazarragcha, Z. Guliranz, G. Jambalsuren, B. Purev-Ochir – have become a valuable source of examples, showing various types of structures, such as thetic sentences, sentences with preposition of rheme and so on. Lately several works on intonation in the contemporary Mongolian language have been published. However, unfortunately, one can hardly fi nd any comprehensive study of the relation between information structure and intonation in modern Mongolian. This subject is likely to be a fruitful fi eld for further research.

4

Authors: Marjorie M. Balzer

This essay identifi es descriptions of sacred lands within the Sakha (Yakut) olonkho, and compares them to mythopoetic honoring of sacred mountains among the Tlingit of Alaska and the Mapuche of Chile and Argentina. The olonkho of Niurgun Bootur, Kulun Kullustuur, Kyys Di϶b϶liye, and Эr Sogotokh are featured. Sacred site depictions in olonkho range from the fantastic and metaphorical to the more realistically descriptive and named. Given that many epics were composed before Uraangkhai Sakha ancestors arrived in territories of the Far North, it is diffi cult to identify specifi c sites with known current geography, although some Sakha scholars have tried. The Sakha olonkho depicts a well-known cosmology describing three worlds — Upper, Middle, and Lower. But what more specifi cally constitutes sacred geography? Natural criteria (mountains, lakes, rivers, meadows and trees), as well as characteristics of beauty within the Middle World, are revealed in olonkho. Rituals such as summer solstice ceremonies, yђyakh, and spirit offerings made with blessing prayers, algys, are associated with sacred sites. It is signifi cant that many olonkho end with grand fi nales depicting these special places and rituals. I argue that “sacred land” ritual spaces of other indigenous peoples may be comparable to sacred spirit offering groves and special yђyakh sites, and that efforts to preserve sacred lands for contemporary rituals are part of ongoing cultural revitalization projects tied to ecological and spiritual consciousness in places with signifi cant shamanic legacies.

6

Authors: Bayrta B. Nuskhaeva

The article considers the distribution of family units of the Republic of Kalmykia according to the results of the all-Russian population census — 2010. The analysis of family structure and the distribution of children within the family units based on the results of the 2010 Population Census shows the predominance of small families in the Republic of Kalmykia and in Russia as a whole. Most families of the Russian Federation have one child (68 %), the proportion of large families is negligible (6 %). In Kalmykia, the situation is more favorable. However, the overall growth of families having one or two children is also typical for the region. One of the major problems of the Republic is a high proportion of single parenting among young families. According to the 2010 Population Census, more than a third of families (39,3 %), where parents are under 35 years, raise their children without a spouse. That is why a single-parent family has diffi culties in carrying out its specifi c functions, one of which is reproductive. In most singleparent families there is only one child (73,7 %). The comparison of distribution of children among urban and rural families shows minor differences in family structure of Kalmykia. At the same time the spread of families having one or two children in the Republic is gaining momentum.

6

Authors: Maria P. Dyakonova

Myths take a signifi cant place in the folklore tradition of the Evenks and the Evens. Among them the texts of the myths stand out that are united by the theme of the world’s creation. Moreover, in the culture of these people among the stories of the creation of the world particularly the creation myths of the earth are presented. The article describes the antipodes Hargi (the Evenks) and Aringka (the Evens), acting as creator’s assistant Seveki and Hevki in the creation of the world. In the myths of the creation the Hargi’s image evolves from the “inept” wannabe — co-creator to the evil antipode — demiurge. Everything that Hargi created on the outlooks of the Evenks is harmful for the person and all worlds around. According to the materials, the Hargi’s image is presented only in the Evenk mythology of the creation, neither in the epic, nor in other folklore works. The Even’s Aringki, acting as a co-creator of the earth, is the antipode of the deity Hevki. In the myths of creation, this hero acts as a personalized character having its own name. According to the materials of the Even’s folklore, unlike the Evenk Hargi, the character Aringka went beyond the myths of the creation and became the hero of various folklore genres. In heroic legends he often acts as the main negative character, opposing the main hero or heroine. The analysis of the etymology revealed that the name of the Evenk co-creator is associated with the evil ghost, reviving again and again through the devilry. The author defi nes the general conclusion that the antipodes of the creators in the myths of creation the Evenks and the Evens keep community and also have its own specifi cs.

6

Authors: Svetlana G. Batyreva

The article is devoted to the cultural analysis of the tradition in the study of fi ne arts of Buddhism. The subject of the research are Buddhist artifacts from the collection of the Kiev Museum of Western and Oriental Art named after B. and B. Khanenko which are considered as a cultural heritage of Kalmykia. It was formed during the interaction of tradition and innovation. The art shows historical destiny of the iconographic canon in the artistic culture of Northern Buddhism. Traditional psychogenetic particular worldview, ceremonial culture and folklore are projected in the iconography, defi ning “local” nature of art. The analysis of the Kalmyk artistic tradition revealed visible local features of graphic images of iconographic interpretation. Selectivity of pantheon deities observed in particular images of Kiev collection is explained by the history of the people who lived beyond the bounds of their ethnic homeland. It is a local variant of the Central Asian pantheon, where archaic traces of nomadic mythology preserved in a different cultural environment can be found. Inscriptions in Old Kalmyk todo bichig script (usually on the left border of the painting) and in Cyrillic script with yat on the lower edge of the images of Amitābha Buddha, Green Tārā Bodhisattva and Bhaisajyaguru Buddha are the specifi c features of the described religious paintings. Vertical ligatured todo bichig script (Kalmyk: Амидава, Отчи бурхн, Ноhан дəрк) written in ink faded to pale brown is the indisputable defi ning feature of Kalmyk painting. Kalmyk art developed gradually both in separate formal details of paintings and in general aesthetic interpretation of images. Canonization of deities involves introduction of border scenes, symbolic attributes and accented symmetrical front compositions into the painting. On the whole, concise symmetrical scenes with unelaborated plot which tend to emphasize main image’s personifi cation that is the center of a religious painting and believers’ direct object of worship prevail in Old Kalmyk art.

7

Authors: Abusupyan T. Akamov, Agaragim M. Sultanmuradov

The article considers the issue associated with the concept of development of the language situation in Dagestan on the eve of the October Revolution on the basis of the analysis of the article “The language problem” written by well- known Kumyk writer-enlightener Abusufyan Akaev. Being a thorough, argumentative scientifi c work on the language problem which was actively discussed and debated in the Kumyk press in 1917 it has become of great interest to other outstanding literary and public fi gures of Dagestan as well. The author emphasizes that a solution of language problems in society acquires great signifi cance at the period, when some kind of epochal events as a change of the political system take place. A. Akaev proves extremely productive idea of the impossibility in the modern world by one or the other ethnic group to achieve leading positions both in science and education, without losing the differences between learning language and spoken language. The fact of the publication of the article with similar content demonstrates not only the high level of scientifi c erudition of its author, but, above all, the suffi cient degree of development by that time of the Kumyk literary language itself. Abusufyan Akayev differed from many of his contemporaries not only by proclaiming the idea of raising the status of the native language but by the way of explaining his vision of how to achieve it in simple phrase, accessible to the average reader. Judging by the form of his speech presentation, the focus on a mass audience, the reasoning of judgments, the use of the method of persuasion and others, the author distinguishes the national character of his works, convinces us that he had always been a true people’s enlightener, loved his people passionately, worried about it and wanted to improve its life, devoting himself to his people.

7

Authors: Vladimir T. Tepkeev

The article is devoted to the migration of a part of Zunghars (Dzungar people) from Central Asia to the borders of South Russia in the late 17 century, which still remains insuffi ciently explored in the historiography. The further fate of this group of Kalmyks requires more serious and detailed studies. It is known that the Dzungarian ulus of Danzin Tyuri who moved from Ayuka for some reason and joined Tsagan- Batur, was soon divided between two brothers Tsagan-Batur and Baakhan-Manzhi. Baakhan together with the part of his men settled at Taganrog, where he happened to have a personal meeting with the Russian Tsar Peter I. After that meeting, he together with his ulus people took the decision to baptize under the name of Moisey Alekseev. The other part of Zunghars settled among the Don Cossacks, where they subsequently founded the village — Zuyngarskaya. The fate of the taisha Tsagan-Batur is, unfortunately, not yet known, but the research in this section is still ongoing. Thus, on the basis of newly received archival information we can present one of the least known chapters in the history of the Oirats of the 17 century. Besides, the circumstances and the exact time of the fi rst appearance of Zunghars on the banks of the Volga and the Don as well as written evidence of the main participants of those events are now known. In the future, we are going to have a more thorough study of the archival material that could shed light on the fate of this group of Kalmyks. Of great interest for us are also the letters, written by Dzungar taishas.

7

Authors: Elena V. Aiyzhy, Shenne B. Mainy

The article discusses the symbolic nature of traditional games of Tuvan youth festival “Oytulaash”. The author concludes that being a relic of the initiation rites and chaotic group marriage, these games were aimed at evoking the fruitful forces of nature and a man. One of the objectives of the article is to show the wealth of the Tuvan folklore. It should be noted that the youth festival “Oytulaash” had existed long before the formation period of the Tuvan People’s Republic. Later it became obsolete in Tuvan society as an alien element. Traditional holiday “Oytulaash” was aimed at provoking reproductive forces of nature and man. Scientifi c studies show that “Oytulaash” as a phenomenon of culture of the people, had its positive and negative points. The positive effects can be attributed to the fact that during these public festivals, the young people had a rest from everyday work, were happy to live through cold winter and all spring work was behind. The analysis of folk games in traditional festivals allows identifying with the layers of later development an archaic gaming culture, dating back to the early forms of traditional worldview and culture of the Tuvan people. It should be noted that cultural links with the Tuvan peoples of China and Mongolia had an infl uence on the formation and structure of the traditional games. Youth games including pet games symbolized fertility and conveyed the idea of well-being and prosperity of the whole clan. The traditional festive culture of the Tuvan people was associated with the transformation into a different creature; something that was unacceptable became acceptable, thus, contributing to the successful functioning of the society’s life activity.

7

Authors: Madina M. Pashtova

The article is dedicated to the history of one of the most popular with the young Circassian diaspora dancing genres — the shcheshchen. The author of the article tries to study the ways of correlation between the local exhibitions of the dancing genre and its trivial terms, local folk tunes, social taboos and the precepts of a defi nite diaspora society using the shcheshchen as an example. The purpose of the study is the synchronous description of the genre features of the endemically formed choreographic phenomenon called “adyghe shcheshchen” (the Circassian shcheshchen), tracking of the universal analogues (the terminological, musical, choreographic ones), detection of its social and semantic functions in the defi nite local culture. The subject of the study is the discursive practices about public merrymaking traditions, and also the context relations between the archival explorative texts and the historical sources which give the narrative description of the choreographic phenomena of the “metropolis” — the Caucasus — analogous with the shcheshchen. The object of the study is a verbal (oral) and non-verbal text (collected in the folklore fi eld of Turkey and in the Internet) which actualize the information about the dance called shcheshchen. The fi eld methods: the participant observation and informal conversation, the method of memory boosting established by the author of the article, the online poll. The methods of analytical processing of the materials: structural/functional, pragmatic analyses, discourse analyses. The shcheshchen acts as a cultural complex which equalizes people according to the rules of a public merrymaking and maintains the civilizational identity of Anatolia Circassians at the same time. The author of the article explains the reasons of some inconsistency of the deliberations about the ‘little prestige” of the shcheshchen and its popularity simultaneously. These conclusions would be useful for theoretical researches of the history of folklore genres, the culture of Circassian diaspora, and also for applied purposes: the ethnographical information collected by the author of the article and the complex theoretical observations data about the forms of the folk dances included in the article are published for the fi rst time and would be interesting for specialists engaged in searching of the traditional ethno-choreographical styles and stage performances.

8

Authors: Bair Z. Nanzatov

The article presents versions and the hypothesis of early Barga — Buryat ethnogenesis and further branching of ethnic history. The study is based on ethnonym materials, as well as the latest research in the fi eld of the history of these peoples. By the time of the disintegration of the Mongolian Empire the territory of Bargujin-Tokum was a part of the Yuan state. However, after ascent of the new Ming dynasty the northern territories remained out of control of Ming China. The ethnic history of this region was practically never refl ected in written sources prior to the coming of Russians from the northwest and Manchu from southeast in the early 17th century. The ethnic history of Northern Mongolia, Baikal region and Cis-Hovsgol area in the Ming epoch has practically never been a subject of research. The majority of modern scholars consider this period a “dark age” of history. Historical ethnonymics forms the basis of this research paper. The key terms for the study are “Bargu” and “Buryat”. By the 17th century Buryat ethnonym almost lost its meaning in the local environment due to long usage in the nomadic-community stage of development in the peaceful period when various ethnoterritorial entities became dominant, such as the Bulagats on the Angara, Ekhirits on the Upper Lena, Ikinats on the Angara and Oka, Ashibagats on the Uda and Oka, Gotols on the Ida, Batulins on the Upper Kuda and so on. In this period the ethnonym Buryat lost its political signifi cance among the carriers, but it was widely used by the neighboring peoples from whom the Russians fi rst learnt about the “Brats”. In the stem of the brat/bratskii term apparently lied a Turkic (Khakass or Altaic) exoethnonym pyrat-purat in which the radical pyra-pura was a phonetic variant of the word “wolf”. A return to the common ethnonym was characteristic of the consolidation processes. Another characteristic feature was a new phase on the development of the ethnogenetic legends and myths in which Buryadai became the father of Ekhirit and Bulgadai and a brother to Horidoi. All these myths are based on the real historical events when the local population went through a long period of ethnic contacts as a result of which a unity with the single Mongolian proto-Buryat language was formed. The Buryat ethnonym evolved from its medieval spreading only on the Mongolian-speaking population groups and became common for all population groups in Cisbaikalia who, in their turn, already switched to Mongolian (Buryat) language.

8

Authors: Darima D. Amogolonova, Marina M. Sodnompilova

The paper discusses the problem of religious revival and interaction in the Republic of Buryatia. The religious revival is proposed to consider in the context of desecularization process that implies return of religion from the periphery to the center of social and cultural practices. This in its turn means rapprochement between religious institutions and state, the clergy’s participation in political and educational activities, and resolute rejection of atheism in favor of religiosity. Buryatia is the territory where different religious traditions have coexisted for centuries: Buddhism, Orthodox Christianity, shamanism and the Old Belief. Albeit in the popular consciousness Orthodoxy and Old Belief mark the Russian cultural space and Buddhism and shamanism the Buryat one, still the long interaction of ethnic cultures has developed in the religious syncretism and mutual tolerance. The most obvious evidence of intercultural reciprocality manifests in the participation of different ethnic groups in the religious festivals, visiting temples, and observance of religious customs. But such interactions have also deeper worldview basis due to the peculiarities of world-perception in terms of ethnic and cultural diversity that is built on the inevitability of mutual economical and everyday aid in the harsh natural environment. Initially the rapprochement took place from the side of Buryats who entered the russifi cation processes more actively than other Siberian ethnic groups. However, on the part of Russians, the steps toward rapprochement with the Buryats were also signifi cant. In the world outlook sense, the Russians learned the ideas about spirits of locality and necessity to propitiate them thus adopting the shamanic animistic ideas. When Russians visit the Buddhist clergy this has less to do with religious faith but mainly with the credibility of the lamas in the matters of Tibetan medicine, astrology and worldly wisdom. Based on the latest methodological approaches, the authors analyze the variety of religious practices in the multiethnic and multicultural society, in which regardless of religious ascription the people possess peculiar understanding of the special world of Buryatia where the tradition of cultural interaction has continued since old times to the present.

8

Authors: Konstantin N. Maksimov

Implementing national policy, the Soviet power provided many peoples of Russia, including the Kalmyk people, with national statehood. In spite of great diffi culties and costs, it was creating the necessary conditions for overcoming economic and educational backwardness and was doing much in improving their well-being and training personnel. Thus, much was done for implementing the nation-building policy. Being based on the documentary materials from the Soviet higher authorities, the article considers the evolution and objectives of the national policy of the Bolsheviks before and after the October revolution, its implementation in the fi rst years of the Soviet power. The author concludes that Soviet national policy since the fi rst years of the establishment of the dictatorship of the proletariat became a program of involvement of the peoples of Russia in socialist construction with the elements of federalism in a unitary state. It is specifi cally noted that, in addition to the principles of Unitarianism, this state is distinguished by the fact that the organization and activity of bodies of the ruling party, built on the principles of democratic centralism, were solid enough to save centralized and ideologically-based system of governance, which played an important role in ensuring the unity and indivisibility of the Federal state.

8

Authors: Tatyana V. Klubkova

This article examines a brochure “Idea et desiderata” (1773) by H. L. Ch. Bacmeister which includes parallel texts in Russian, German, French and Latin. The text is essentially an instruction to the collection of linguistic material that has not been previously any content analysis. We analyze the relationship of this text with “Russian grammar” by Schlözer and the concept of “different languages” which underlies the language differentiation in the Pallas dictionary. The brochure consists of three parts: the instruction, the questionnaire and the example. The instruction contains information about transcription and data which are to be collected. The questionnaire is not a list of words but sentences containing basic vocabulary and grammar. The example is a translation of a Bible quotation. The article contains a page of translation from Russian into Arabic. The article suggests a place for Bacmeister’s composition in the history of linguistics: Bacmeister’s recommendations for collectors of linguistic material may be considered as a fi rst guide to fi eld linguistics, fi rst in Russia.

9

Authors: Anastasia G. Lyulina

The article is devoted to the history of the relationship between spiritual leader of Geluk school the Dalai Lama V (Ngawang Lobsang Gyatso, 1617–1682), and the Manchu Emperor Shunzhi (1644– 1661). Their meeting in Beijing in 1642 showed Ethical Aspects of the relationship, and helped to restore the union of Tibetan hierarchy and the Chinese Emperor on the “Mentor — Patron” principle. The event was tested in the context of ethics and, as a result, showed the unique point of view of each side on this union, as well as on the “Mentor — Patron” principle. Manchu Emperor, by means of special ceremonies and titles granted for the Dalai Lama, clarifi ed new status of Tibet and its hierarch. Therefore, offi cial correspondence of monarchs, describing the ceremony of meeting, sharing of titles and diplomas, submitted in Chinese sources, are involved. Ethics of the relationship between the Dalai Lama and the Emperor of China’s Qing dynasty on the principle “mentor — patron” had undergone signifi cant changes since entering into the religious-political alliance with the Sakya school and the Mongol Khan. A new utilitarian view on the relationship between the Lama and the Emperor emerged after the fi rst meeting of the Manchu Emperor — Shunzhi and the Dalai Lama V and existed until the collapse of the Empire. In order to legitimize the power and to maintain peace in the state, the Qing emperors had to support all religions. Despite the fact that the Qing rulers paid great attention to the communication with Tibetan lamas directly, political interests took precedence over the religious ones, and the relationship between “student” and “teacher” over time, began to weaken.

9

Authors: Eugene V. Sartikova

The article is devoted to the activity of trade unions of Kalmykia on managing the work of primary organizations of a society of inventors and rationalizers (VOIR). The article is based on the documents of the National Archive of the Republic of Kalmykia. The analysis of an extensive documentary material has shown that there was a gradual increase in the number of innovators and inventors, in the number of rationalization proposals applied in industry and their economic effi ciency in the researched period. However, the activities of trade unions in guiding the work of the society of innovators and inventors were not perfect. The workersinnovators did not reach their full creative potential; membership involvement was poor. The facts of red tape in registration of rationalized proposals and payment of the royalties were also observed. Sometimes economically favourable offers remained without attention, the duly calculation of the received savings achieved from the implemented proposals was not conducted. Economically advantageous offers were sometimes ignored, savings achieved from the implemented proposals were not counted timely and many of the suggested ones were not implemented. The proposals which required a radical restructuring of the technological process were not popular since their introduction could put the company at risk of exceeding the allotted time for the plan which was fraught with serious consequences. Unfortunately, many enterprises could not give much attention to the development of mass technical creativity. The work in agricultural enterprises, enterprises of local industry, public utility companies was poorly organized due to the lack of engineers and technicians involved in the working process as well as the lack of broad assets; the released funds for the development of technical creativity were not fully utilized for various reasons. The analysis of an extensive documentary material has shown that there was a gradual increase in the number of innovators and inventors as well as in the number of rationalization proposals applied in industry and their economic effi ciency in the researched period. Despite some shortcomings the tradeunions had to overcome, rationalization activity as well as invention were successfully developed in Kalmykia.

9

Authors: Salimaa S. Khovalyg

The article aims to study the characteristics of the formation and evolution of the Tannu-Tuvan bureaucracy, in the era of the domination of the Qing Empire (1757–1912). Based on archival sources, the author researched and systematised the hierarchy of ranks and degrees of difference in Tuvan traditional society. After the establishment of the domination of the Manchu Qing dynasty on the territory of the Tuvan tribes administrative and territorial reforms were held, new military ranks were introduced, and titles of nobility, insignia began gradually displace the old titles and ranks. The main problem in functioning of the administrative apparatus established in Tuva became the combining and duplication of some functions, which greatly complicated the work of the offi cials. Having introduced a new administrative division of the Tuva tribes on the territorial principle, the Manchu Qing dynasty replaced the former ranks, titles and positions with the new ones, without achieving fundamental changes in management. As a result, new ranks and titles began to overlap with the previous titles and completely failed to displace them. The main principle of the innovation of the Manchu-Chinese administration became the division of offi cers of all ranks into military and civilian, with further clarifi cation of their functional duties, but in Tuva local traditions and customs were also taken into account. The main merit of the current administrative staff machinery was its role in the creation of a sovereign state. During the hard period of choosing the historical development ways from 1912 to 1921, outstanding representatives of the offi cialdom of the traditional Tuvan society became the key fi gures who maintained the order and tried to fi nd their own way for further development. The article analyzes the hierarchy of ranks and degrees of difference in Tuvan society during the domination of the Manchu Qing dynasty Dynasty. The study of archival documents and ethnographic sources, found that Tannu Tuva formed patrimonial offi cialdom, including not only the former nobility (the heads of clans and tribes), but also those who distinguished meritorious service to the Manchurian-Mongolian authorities.

10

Authors: Victoria V. Kukanova, Valery M. Trofimov

On the material of the Kalmyk language with reference to the Khalkha Mongolian, the Buryat languages and old Mongolian script, the article considers a thematic group of fl oral vocabulary to identify the Turkic-Mongolian parallels. The names of trees and shrubs both wild and cultivated, the names of melons and gourds as well as truck crops, cereals and herbs were taken for the analysis. To prove the fact that the Turkic parallel was of the Turkic nature, the authors referred to the Ancient Turkic Dictionary and the dictionaries of the Kazakh, Nogai, Bashkir languages (the languages of Kalmyks’ nearest neighbors who had contacted with them). In addition to the comparative material from the Mongolian and Turkic languages these terms were also accompanied by comparativehistorical as well as etymological analyses which revealed the Turkic origin of the Turkic Mongolian parallels in the composition of the fl oral vocabulary of the Kalmyk language. Some of the given terms, as it was revealed, along with the Kalmyk language, exist also in the Khalkha Mongolian and Buryat languages and were even recorded in the old Mongolian script. It suggests that these terms have been stored in the Kalmyk language since the time of the ancestors of Kalmyks — Oirats, who lived in the steppes of Central Asia with the Mongols and had contact with the ancient Turks, from whom they borrowed the terms. Many of the fl oristic terms are presented only in the Kalmyk language and coincide with those of the Kazakh, Nogai, Tatar and Bashkir languages, which had been borrowed by the Kalmyks from these languages as a result of later contacts.

10

Authors: Saglara E. Bachaeva

The article describes the interpretation system of the lexical units denoting the color coat of the horse in the Kalmyk language. It contains a table of lexical units denoting the color coat of horses with their interpretation, translations, synonyms, depending on the type of dictionary. It should be noted that in the Kalmyk language, some words denote color in general, and serve to denote the color of an animal (khar ‘black, (dark-)chestnut, black’), others call only the color coat (zeerd ‘chestnut’, ker ‘ bay’, saarl ‘ashen, mouse-coloured, dun’). Besides, the adjectives that are used to represent the coat color at the same time can act as an animal nicknames. As the format of the dictionary is explanatory, all the entries are given without translation in comparison with the existing dictionaries of the Kalmyk language. Though the descriptive method of the dictionary is the main one, in some cases, the descriptive-synonymous method is also used as they are both the best ones in interpreting the meanings of words, fully and accurately discovering the meanings of entry words. In square brackets the source of the word usage is indicated, which gives the name of the version of the epic “Jangar” in abbreviated form (see list of abbreviations), through a colon comes a song number — in Roman numerals, as in [EO: V], [MB: I], [BC: II]. The given vocabulary entries of the language of the Kalmyk heroic epic “Jangar” are the one way to test them. The results of the research provide a basis for improving practices of adequate interpretation and further developing clichés-interpretations for the other groups from the Explanatory dictionary of the language of the Kalmyk heroic epic “Jangar”.

13

Authors: Nina M. Mulaeva

The article considers the system of interpretations of entry words, which are the kinship and properties terms included in the Glossary of the Explanatory dictionary of the language of the Kalmyk heroic epic “Jangar”. Besides, the number of dictionary entries with the entry words of the listed above thematic groups has been tested. The electronic version of the Explanatory dictionary of the language of the Kalmyk heroic epos “Jangar” will contain the dictionary entries including the list of all word usages of the meaning of this or that entry word (with the reference to the source). The paper version of the Explanatory dictionary because of the large amount of illustrative material will contain only the most representative examples deliberately restricted by fi ve. Particular attention is drawn to the fact that in interpreting kinship terms this or that semantic valency does not receive any syntactic expression. Dictionary entries should have relational and absolutive use of terms of kinship, because similar kind of interpretations create a false impression of the sameness of semantic and syntactic potential. The analysis revealed the following: kinship terms that are not specifi ed in the literature are recorded in the epic; some kinship terms are used in the position of address, in the interpretation of polysemantic words and homonyms the knowledge of the macro-context is required.