Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-670-683
Maria S. Alekseeva, Timur B. Badmatsyrenov, S. V. Vasilieva
Introduction. The paper introduces results of a research project aimed at investigating missionary activities of the Russian Orthodox Church across Inner Asia. Goals. The study seeks to analyze institutional religious structures of Mongolian society for distinguishing features of collective consciousness, the Orthodox Christian Mission be viewed as both an external vehicle of change and a recipient of influence. Materials and methods. When it comes to collect and explore primary sociological data, the article focuses on interviews with Orthodox Christian priests, monks, and laymen, since the method proves instrumental in analyzing events pertaining to the development of Orthodox Christian communities, construction of temples, and peculiarities inherent to everyday life of parishes — on the basis of eyewitness accounts and participant opinions. The method yields data on specificities of government-church relations throughout the process of legalizing Orthodox Christian parishes, makes it possible to assess actual levels of interaction between the clergy and Russian citizens, as well as representatives of other Asian countries during the whole period investigated. Conclusions. Insights into official statistical reports and media publications have supplemented the results of our sociological survey to show Orthodox Christianity is perceived as part of the Russian cultural model. The complicated structure of Mongolia’s Orthodox Christian community attests to that missionaries do face somewhat challenging conditions in their endeavors. Christianity is a noticeable and emerging institution in contemporary Mongolia, but its adherents are still a minority, the Orthodox Christians being a minority in minority.
{"title":"Православная миссия в современной Монголии в контексте религиозной ситуации","authors":"Maria S. Alekseeva, Timur B. Badmatsyrenov, S. V. Vasilieva","doi":"10.22162/2500-1523-2022-4-670-683","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-670-683","url":null,"abstract":"Introduction. The paper introduces results of a research project aimed at investigating missionary activities of the Russian Orthodox Church across Inner Asia. Goals. The study seeks to analyze institutional religious structures of Mongolian society for distinguishing features of collective consciousness, the Orthodox Christian Mission be viewed as both an external vehicle of change and a recipient of influence. Materials and methods. When it comes to collect and explore primary sociological data, the article focuses on interviews with Orthodox Christian priests, monks, and laymen, since the method proves instrumental in analyzing events pertaining to the development of Orthodox Christian communities, construction of temples, and peculiarities inherent to everyday life of parishes — on the basis of eyewitness accounts and participant opinions. The method yields data on specificities of government-church relations throughout the process of legalizing Orthodox Christian parishes, makes it possible to assess actual levels of interaction between the clergy and Russian citizens, as well as representatives of other Asian countries during the whole period investigated. Conclusions. Insights into official statistical reports and media publications have supplemented the results of our sociological survey to show Orthodox Christianity is perceived as part of the Russian cultural model. The complicated structure of Mongolia’s Orthodox Christian community attests to that missionaries do face somewhat challenging conditions in their endeavors. Christianity is a noticeable and emerging institution in contemporary Mongolia, but its adherents are still a minority, the Orthodox Christians being a minority in minority.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45574882","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-834-838
K. V. Orlova
Недавно вышедшая монография посвящена дипломату, первому уполномоченному НКИД Советской России в Монголии Отто Ивановичу Макстенеку, и является результатом плодотворной работы авторитетных ученых двух стран — России и Монголии, представляющих два научных учреждения — Институт монголоведения, буддологии и тибетологии СО РАН и Институт истории и этнологии Монгольской академии наук. Цитата, вынесенная в заголовок рецензии, взята из Введения монографии [Курас и др. 2022: 8]. Действительно, о первом уполномоченном НКИД РСФСР в Урге до недавнего времени было мало сведений, его имя «отсутствует в справочниках и в энциклопедиях по истории Октябрьской революции, Гражданской и в трехтомном дипломатическом словаре» [Курас и др. 2022: 8], имеются лишь краткие упоминания, подробно изложенные в рубрике «Российско-монгольская историография места и роли личности в монгольской революции 1921 г. рецензируемого издания [Курас и др. 2022: 9–35]. Авторы монографии восполнили эту лакуну, подробно раскрыли важную роль О. И. Макстенека — революционную, дипломатическую, общественную — в контексте событий, происходивших в Монголии и Советской России в этот период. Его автобиография [Курас и др. 2022: 155–166] представлена в рубрике Приложения [Курас и др. 2022: 134–183]. В данной рубрике даны всего семь, весьма солидных, на наш взгляд, Приложений: кроме упомянутой автобиографии, мартиролог жертв политических репрессий, справка об аресте Макстенека, итоги деятельности уполномоченного Наркоминдела в Монголии О. И. Макстенека с 1 июня 1920 по март 1921 г., протокол заседания Временного революционного правительства Монголии с участием представителей РСФСР, протокол заседания президиума Малого хурала, справка о Центральном совете «Общества бывших политкаторжан и ссыльнопоселенцев». Уже одно лишь перечисление заголовков с содержательной частью всех Приложений свидетельствует, какую грандиозную и кропотливую работу провели ученые.
{"title":"«Незаслуженно забытые герои…». Рец. на: Курас Л. В., Хишигт Н., Цыбенов Б. Д. Забытый дипломат: Отто Иванович Макстенек — первый уполномоченный Советской России в Монголии. К 100-летию Монгольской революции 1921 г. / науч. ред. Б. В. Базаров. Иркутск: Оттиск, 2022. 184 с.","authors":"K. V. Orlova","doi":"10.22162/2500-1523-2022-4-834-838","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-834-838","url":null,"abstract":"Недавно вышедшая монография посвящена дипломату, первому уполномоченному НКИД Советской России в Монголии Отто Ивановичу Макстенеку, и является результатом плодотворной работы авторитетных ученых двух стран — России и Монголии, представляющих два научных учреждения — Институт монголоведения, буддологии и тибетологии СО РАН и Институт истории и этнологии Монгольской академии наук. Цитата, вынесенная в заголовок рецензии, взята из Введения монографии [Курас и др. 2022: 8]. Действительно, о первом уполномоченном НКИД РСФСР в Урге до недавнего времени было мало сведений, его имя «отсутствует в справочниках и в энциклопедиях по истории Октябрьской революции, Гражданской и в трехтомном дипломатическом словаре» [Курас и др. 2022: 8], имеются лишь краткие упоминания, подробно изложенные в рубрике «Российско-монгольская историография места и роли личности в монгольской революции 1921 г. рецензируемого издания [Курас и др. 2022: 9–35]. Авторы монографии восполнили эту лакуну, подробно раскрыли важную роль О. И. Макстенека — революционную, дипломатическую, общественную — в контексте событий, происходивших в Монголии и Советской России в этот период. Его автобиография [Курас и др. 2022: 155–166] представлена в рубрике Приложения [Курас и др. 2022: 134–183]. В данной рубрике даны всего семь, весьма солидных, на наш взгляд, Приложений: кроме упомянутой автобиографии, мартиролог жертв политических репрессий, справка об аресте Макстенека, итоги деятельности уполномоченного Наркоминдела в Монголии О. И. Макстенека с 1 июня 1920 по март 1921 г., протокол заседания Временного революционного правительства Монголии с участием представителей РСФСР, протокол заседания президиума Малого хурала, справка о Центральном совете «Общества бывших политкаторжан и ссыльнопоселенцев». Уже одно лишь перечисление заголовков с содержательной частью всех Приложений свидетельствует, какую грандиозную и кропотливую работу провели ученые.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49261029","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-732-746
T. Sharaeva
Introduction. The article discusses wedding traditions of Western Mongolian Dorbets — and Kalmyk Dorbets of Russia. The point is that before the 17th century those had been constituting a single Oirat ethnic community further divided across differing states with differing ethnic environments and lifestyles. Materials and methods. The paper analyzes 1924–1925 field data of Ts.-D. Nominkhanov pertaining to wedding rituals of Mongolia’s Dorbets, these be compared to descriptions of traditional wedding rites observed among Dorbets of Bolshederbetovsky Ulus (Stavropol Governorate) by I. Bentkovsky in 1869, and of those practiced by Dorbets of Maloderbetovsky Ulus (Astrakhan Governorate) and published by I. Zhitetsky in 1893. Special attention is also paid to publications of researchers to have examined wedding rites of Western Mongolian Dorbets, such as Ts. Ayuush, Ts. Baasandorj, A. Ochir, K. Vyatkina, and V. Darbakova. The study employs the descriptive and comparative research methods. Results. The conducted analysis asserts a structural similarity of wedding rites practiced by Dorbets of Western Mongolia and Kalmyk Dorbets of Russia. Despite the centuries-long isolation from related Oirat communities, the Kalmyks had retained the original set of wedding rites to the 19th century. The absence of references or descriptions of any particular rite gives no ground to assert the latter never existed, since the sources of information about wedding rites of Kalmyk Dorbets are somewhat fragmentary and scattered. The analysis of Ts.-D. Nominkhanov’s materials suggests those deal with the most significant wedding rites and rituals. In general, the following similarities can be traced in wedding rites of the Dorbets: allegory expressed via symbolism of certain ritual actions, use of white kerchiefs and khatags to formalize the establishment of family relations, importance of dairy products and their derivatives as ones with sacred meanings, preservation of ancestor and fire cults, vestiges of matrilocality traced in rites of the groom’s inauguration.
{"title":"Экспедиционные материалы Ц.-Д. Номинханова (1924–1925 гг.): сравнительно-сопоставительный анализ свадебной обрядности дербетов Западной Монголии и калмыков-дербетов России","authors":"T. Sharaeva","doi":"10.22162/2500-1523-2022-4-732-746","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-732-746","url":null,"abstract":"Introduction. The article discusses wedding traditions of Western Mongolian Dorbets — and Kalmyk Dorbets of Russia. The point is that before the 17th century those had been constituting a single Oirat ethnic community further divided across differing states with differing ethnic environments and lifestyles. Materials and methods. The paper analyzes 1924–1925 field data of Ts.-D. Nominkhanov pertaining to wedding rituals of Mongolia’s Dorbets, these be compared to descriptions of traditional wedding rites observed among Dorbets of Bolshederbetovsky Ulus (Stavropol Governorate) by I. Bentkovsky in 1869, and of those practiced by Dorbets of Maloderbetovsky Ulus (Astrakhan Governorate) and published by I. Zhitetsky in 1893. Special attention is also paid to publications of researchers to have examined wedding rites of Western Mongolian Dorbets, such as Ts. Ayuush, Ts. Baasandorj, A. Ochir, K. Vyatkina, and V. Darbakova. The study employs the descriptive and comparative research methods. Results. The conducted analysis asserts a structural similarity of wedding rites practiced by Dorbets of Western Mongolia and Kalmyk Dorbets of Russia. Despite the centuries-long isolation from related Oirat communities, the Kalmyks had retained the original set of wedding rites to the 19th century. The absence of references or descriptions of any particular rite gives no ground to assert the latter never existed, since the sources of information about wedding rites of Kalmyk Dorbets are somewhat fragmentary and scattered. The analysis of Ts.-D. Nominkhanov’s materials suggests those deal with the most significant wedding rites and rituals. In general, the following similarities can be traced in wedding rites of the Dorbets: allegory expressed via symbolism of certain ritual actions, use of white kerchiefs and khatags to formalize the establishment of family relations, importance of dairy products and their derivatives as ones with sacred meanings, preservation of ancestor and fire cults, vestiges of matrilocality traced in rites of the groom’s inauguration.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46712015","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-788-799
Sesegma D. Gympilova, Bair Ts. Gomboev
Introduction. The article examines a basic concept of any linguistic worldview — that of home (Mong. ger). Goals. The study aims at identifying and revealing semantic features of the concept in folklore texts of Mongolic peoples — Buryat, Kalmyk, and Mongolian paroemias. Methods. Folklore texts are analyzed with the aid of the structural / semantic and structural / typological methods that make it possible to consider different semantic aspects of the concept ger ‘home’. The analysis of Buryat proverbs shows the paroemias characterizing the concept can be divided into two groups: group one to include folklore texts that directly characterize somewhat general meaning of the word ger ‘home’, while group two is compiled from proverbs with an additional meaning manifested through the use of the concept ‘home’ depending on various life situations. Results. The work reveals the image of home — through the prism of proverbs — not only essentially expands its semantic content, but also characterizes specificities of ethnic worldviews inherent to Mongolic peoples, their mentality patterns. Our semantic analysis of Mongolic paroemias with the component ger ‘home’ shows the concept comprises quite a number of semes — from ‘house’, ‘dwelling’, and ‘hearth’ to ‘family’ and even ‘homeland’ (metaphorical meanings). The investigation of Buryat, Kalmyk, and Mongolian proverbs proves instrumental not only in revealing a universal nature of the binary scheme ‘us–them’ in cultural contexts, but also in an attempted characterization of the traditional nomadic worldview through the prism of specific economic and sociocultural activities.
{"title":"Концепт «дом» в фольклорной картине мира монголоязычных народов","authors":"Sesegma D. Gympilova, Bair Ts. Gomboev","doi":"10.22162/2500-1523-2022-4-788-799","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-788-799","url":null,"abstract":"Introduction. The article examines a basic concept of any linguistic worldview — that of home (Mong. ger). Goals. The study aims at identifying and revealing semantic features of the concept in folklore texts of Mongolic peoples — Buryat, Kalmyk, and Mongolian paroemias. Methods. Folklore texts are analyzed with the aid of the structural / semantic and structural / typological methods that make it possible to consider different semantic aspects of the concept ger ‘home’. The analysis of Buryat proverbs shows the paroemias characterizing the concept can be divided into two groups: group one to include folklore texts that directly characterize somewhat general meaning of the word ger ‘home’, while group two is compiled from proverbs with an additional meaning manifested through the use of the concept ‘home’ depending on various life situations. Results. The work reveals the image of home — through the prism of proverbs — not only essentially expands its semantic content, but also characterizes specificities of ethnic worldviews inherent to Mongolic peoples, their mentality patterns. Our semantic analysis of Mongolic paroemias with the component ger ‘home’ shows the concept comprises quite a number of semes — from ‘house’, ‘dwelling’, and ‘hearth’ to ‘family’ and even ‘homeland’ (metaphorical meanings). The investigation of Buryat, Kalmyk, and Mongolian proverbs proves instrumental not only in revealing a universal nature of the binary scheme ‘us–them’ in cultural contexts, but also in an attempted characterization of the traditional nomadic worldview through the prism of specific economic and sociocultural activities.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49293335","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-778-787
Danara V. Ubushieva
Introduction. Folklore narratives recorded at the turn of the 20th century contain ideas inherent to the ancient worldview of Kalmyks and dating back to the period of hunting and cosmogonic knowledge. So, insights into folktale / epic heritage abundant in mythoritual experiences of the ethnos can significantly supplement the available ethnographic data. Goals. The article aims at supplementing a reconstruction of the cosmogonic mythical plot of the heavenly hunt and seasonal changes. Materials and methods. The paper employs the structural / semantic, structural / typological, and comparative methods to analyze some Kalmyk folktale and epic texts. Results. The analysis shows an obvious connection between Savar = bear and Kökede Mergen which is consistent with the scheme: myth of a hunter / bear → archaic legend of Savar = hunter / bear → folktale of Kökede Mergen the hunter. The textual implementations attest to that both the characters had evolved from the mythological plot about origins of the constellation Orion. However, the difference is that the story of Savar = hunter / bear has been preserved by Kalmyks in an implicit form and is rather manifested in ethnographic substrates, whereas other Mongolic peoples have independent mythological stories about the heavenly hunter Kökede Mergen. The examined motifs of the hero’s miraculous birth and path, migrations of characters typical for bear-related and funeral rites, as well as the connection with the heavenly mare supplement the previously analyzed motifs of Savar’s travels along the lunar road, brotherhood with the bear, similarity of Savar’s sleep to the bear’s hibernation coupled with prohibitions related to the bear’s ability to hear, and the tradition of performing the epic only in evenings, at night, and in winter time. These cluster together to form a set of motifs derived from the nuclear mythological plot about the heavenly hunt and seasonal changes. The considered connections between Savar = bear and Kökede Mergen confirm the cosmic hunter / bear had been replaced by an anthropomorphic character, and attest to there may have existed an archaic plot with the character Savar = hunter / bear, since the image of Savar the hero in the Kalmyk epic still retains anthropomorphic features of the latter. Perhaps, Savar the hero = bear is a transitional image between the hunter / bear and Kökede Mergen, which coincides with the hypothesis that the bear’s image had been replaced by the anthropomorphic character of celestial hunter Kökede Mergen, and the latter be confirmed by plots and motifs of Kalmyk folktales and epic.
{"title":"Савар = медведь и Кёкеде Мерген — персонажи космогонического мифа о небесном охотнике (на материале сказочно-эпической традиции калмыков)","authors":"Danara V. Ubushieva","doi":"10.22162/2500-1523-2022-4-778-787","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-778-787","url":null,"abstract":"Introduction. Folklore narratives recorded at the turn of the 20th century contain ideas inherent to the ancient worldview of Kalmyks and dating back to the period of hunting and cosmogonic knowledge. So, insights into folktale / epic heritage abundant in mythoritual experiences of the ethnos can significantly supplement the available ethnographic data. Goals. The article aims at supplementing a reconstruction of the cosmogonic mythical plot of the heavenly hunt and seasonal changes. Materials and methods. The paper employs the structural / semantic, structural / typological, and comparative methods to analyze some Kalmyk folktale and epic texts. Results. The analysis shows an obvious connection between Savar = bear and Kökede Mergen which is consistent with the scheme: myth of a hunter / bear → archaic legend of Savar = hunter / bear → folktale of Kökede Mergen the hunter. The textual implementations attest to that both the characters had evolved from the mythological plot about origins of the constellation Orion. However, the difference is that the story of Savar = hunter / bear has been preserved by Kalmyks in an implicit form and is rather manifested in ethnographic substrates, whereas other Mongolic peoples have independent mythological stories about the heavenly hunter Kökede Mergen. The examined motifs of the hero’s miraculous birth and path, migrations of characters typical for bear-related and funeral rites, as well as the connection with the heavenly mare supplement the previously analyzed motifs of Savar’s travels along the lunar road, brotherhood with the bear, similarity of Savar’s sleep to the bear’s hibernation coupled with prohibitions related to the bear’s ability to hear, and the tradition of performing the epic only in evenings, at night, and in winter time. These cluster together to form a set of motifs derived from the nuclear mythological plot about the heavenly hunt and seasonal changes. The considered connections between Savar = bear and Kökede Mergen confirm the cosmic hunter / bear had been replaced by an anthropomorphic character, and attest to there may have existed an archaic plot with the character Savar = hunter / bear, since the image of Savar the hero in the Kalmyk epic still retains anthropomorphic features of the latter. Perhaps, Savar the hero = bear is a transitional image between the hunter / bear and Kökede Mergen, which coincides with the hypothesis that the bear’s image had been replaced by the anthropomorphic character of celestial hunter Kökede Mergen, and the latter be confirmed by plots and motifs of Kalmyk folktales and epic.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47069052","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-698-720
E. Bakaeva, N. Fomina
Introduction. The article deals with an item contained in the Buddhist Collection of Tatarstan’s National Museum. Buddhist art is essentially canonical, which sets forth some difficulties to be faced when it comes to refer certain pieces to different regional schools. Goals. The paper attempts a comparative analysis of the Buddhist statuette from the National Museum of Tatarstan and suggests an attribution of the unique item. Results. The analysis shows the figurine (inv. no. КП-10367/9) depicts a Mongolian Lama. It is headdress that proves a most significant element since the former is characteristic of Jebtsundamba Khutuktus of Khalkha. So, our further insights do attest to the statuette depicts a Bodg Gegeen of Mongolia. And there is reason to presume this is an early sculptural portrait of the 8th Bodg Gegeen — Jebtsundamba Khutuktu of Khalkha.
{"title":"О статуэтке из Национального музея Республики Татарстан","authors":"E. Bakaeva, N. Fomina","doi":"10.22162/2500-1523-2022-4-698-720","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-698-720","url":null,"abstract":"Introduction. The article deals with an item contained in the Buddhist Collection of Tatarstan’s National Museum. Buddhist art is essentially canonical, which sets forth some difficulties to be faced when it comes to refer certain pieces to different regional schools. Goals. The paper attempts a comparative analysis of the Buddhist statuette from the National Museum of Tatarstan and suggests an attribution of the unique item. Results. The analysis shows the figurine (inv. no. КП-10367/9) depicts a Mongolian Lama. It is headdress that proves a most significant element since the former is characteristic of Jebtsundamba Khutuktus of Khalkha. So, our further insights do attest to the statuette depicts a Bodg Gegeen of Mongolia. And there is reason to presume this is an early sculptural portrait of the 8th Bodg Gegeen — Jebtsundamba Khutuktu of Khalkha.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42265031","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-814-833
B. Bicheev
Introduction. The changes in Imperial Russia’s socioeconomic structures witnessed by the mid-to-late 19th century led to the development of education in Kalmyk society. In the early 20th century, the ethnic intelligentsia initiated a national newspaper, participated in the preparation of textbooks and dictionaries for Kalmyk schools. And the Buddhist clergy were actively involved in the renovation processes. After a long break, ties with the Mongolian and Buddhist worlds were being restored. Congresses of Kalmyk priests were developing measures for the opening of Buddhist educational institutions and intensifying Buddhist publication activities. Goals. The study seeks to analyze Clear Script texts published by the Kalmyk clergy between 1900 and 1918. Results. The mentioned texts were essentially to serve the needs of ordinary believers. However, our comparative analysis of printed editions and handwritten texts shows the level of the ethnic written tradition among Kalmyk monks had decreased dramatically. At the same time, handwritten Clear Script books were still actively circulating within Kalmyk society proper. So, the study focuses on texts of printed Kalmyk-language publications issued by Kalmyk clerics in the early 20th century and stored at the Russian State Library, Russian National Library, and ones included in scientific collections of Oriental research centers. The comparative analysis involves independent handwritten copies of theirs from private and scientific Oirat manuscript collections.
{"title":"Буддийские тексты, изданные калмыцкими монахами (1900–1918 гг.)","authors":"B. Bicheev","doi":"10.22162/2500-1523-2022-4-814-833","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-814-833","url":null,"abstract":"Introduction. The changes in Imperial Russia’s socioeconomic structures witnessed by the mid-to-late 19th century led to the development of education in Kalmyk society. In the early 20th century, the ethnic intelligentsia initiated a national newspaper, participated in the preparation of textbooks and dictionaries for Kalmyk schools. And the Buddhist clergy were actively involved in the renovation processes. After a long break, ties with the Mongolian and Buddhist worlds were being restored. Congresses of Kalmyk priests were developing measures for the opening of Buddhist educational institutions and intensifying Buddhist publication activities. Goals. The study seeks to analyze Clear Script texts published by the Kalmyk clergy between 1900 and 1918. Results. The mentioned texts were essentially to serve the needs of ordinary believers. However, our comparative analysis of printed editions and handwritten texts shows the level of the ethnic written tradition among Kalmyk monks had decreased dramatically. At the same time, handwritten Clear Script books were still actively circulating within Kalmyk society proper. So, the study focuses on texts of printed Kalmyk-language publications issued by Kalmyk clerics in the early 20th century and stored at the Russian State Library, Russian National Library, and ones included in scientific collections of Oriental research centers. The comparative analysis involves independent handwritten copies of theirs from private and scientific Oirat manuscript collections.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43358062","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22162/2500-1523-2022-4-762-777
Andrei A. Bazarov, M. V. Ayusheeva, S. V. Vasilieva
Introduction. The paper examines collections of rare Mongolian-language Christian editions housed at depositories of Zabaykalsky Krai and Buryatia. Goals. The study attempts a socioarchaeographic analysis of the mentioned collections at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS) and the Kuznetsov Zabaykalsky Krai Museum of Local History and Lore. Materials and methods. In terms of methodology, the work rests on ‘cognitive history’ and some aspects of historical phenomenology. The paper assumes a content analysis of the collections be instrumental both in identifying Christian Buryat readers’ queries throughout the 19th and early 20th centuries, and in revealing specificities of missionary activity among Mongolic peoples in pre-revolutionary Russia. Conclusions. The content analysis of the two collections shows Transbaikalia was witnessing a specific cooperation between Protestant and Orthodox Christian missions. Personal libraries of Buryat Christians were largely compiled from Mongolian translations of the Bible funded mainly by the Protestant missions. The study attests to that the most promising missionary activity among Buryats (and Mongols at large) — dissemination of Christianity via primary education — was not supported by representatives of the missions. Our insights into the history of the collections show that results of Christian missionary translation activities aroused interest of Buryat Buddhists, and the latter tended to include such biblical translations into their libraries. Due to linguistic and historical circumstances, the Russian collections of Mongolian-language Christian publications have remained virtually unattended — both in terms of bibliographic description and scholarly research — for a long time. However, territorial, manufacturing and historical circumstances make the examined editions essentially unique. Our content analysis confirms there is a need for such investigations to reveal a coherent agenda of religious publications once used for the development of Christianity within Mongolian culture.
{"title":"Коллекции раритетной христианской литературы на монгольском языке в хранилищах Забайкальского края и Бурятии","authors":"Andrei A. Bazarov, M. V. Ayusheeva, S. V. Vasilieva","doi":"10.22162/2500-1523-2022-4-762-777","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-4-762-777","url":null,"abstract":"Introduction. The paper examines collections of rare Mongolian-language Christian editions housed at depositories of Zabaykalsky Krai and Buryatia. Goals. The study attempts a socioarchaeographic analysis of the mentioned collections at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS) and the Kuznetsov Zabaykalsky Krai Museum of Local History and Lore. Materials and methods. In terms of methodology, the work rests on ‘cognitive history’ and some aspects of historical phenomenology. The paper assumes a content analysis of the collections be instrumental both in identifying Christian Buryat readers’ queries throughout the 19th and early 20th centuries, and in revealing specificities of missionary activity among Mongolic peoples in pre-revolutionary Russia. Conclusions. The content analysis of the two collections shows Transbaikalia was witnessing a specific cooperation between Protestant and Orthodox Christian missions. Personal libraries of Buryat Christians were largely compiled from Mongolian translations of the Bible funded mainly by the Protestant missions. The study attests to that the most promising missionary activity among Buryats (and Mongols at large) — dissemination of Christianity via primary education — was not supported by representatives of the missions. Our insights into the history of the collections show that results of Christian missionary translation activities aroused interest of Buryat Buddhists, and the latter tended to include such biblical translations into their libraries. Due to linguistic and historical circumstances, the Russian collections of Mongolian-language Christian publications have remained virtually unattended — both in terms of bibliographic description and scholarly research — for a long time. However, territorial, manufacturing and historical circumstances make the examined editions essentially unique. Our content analysis confirms there is a need for such investigations to reveal a coherent agenda of religious publications once used for the development of Christianity within Mongolian culture.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44281346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-27DOI: 10.22162/2500-1523-2022-3-524-546
Alexandr N. Komandzhaev, Evgeniy A. Komandzhaev
Introduction. The fact that Kalmyk past everyday life remains somewhat unexplored makes the study relevant enough to be tackled. Kalmyk historical literature virtually never viewed the issue as a subject of independent research. Only a few works by prerevolutionary and — even fewer — Soviet authors contain fragmentary references to certain aspects of Kalmyk life. In addition, topicality of the theme arises from the stern need to introduce new sources into scientific discourse, as well as ones to clarify and supplement the deeply-rooted conclusions and provisions of available works. Goals. The work sets a specific objective of characterizing some problems and concerns once faced by natives of Kalmyk Steppe (Astrakhan Governorate) through the example of Iki-Khurul Shabinar clan from Maloderbetovsky (Kalm. Baγa Dörvöd) Ulus. Materials and methods. The article investigates newly discovered records management papers housed at the National Archive of Kalmykia (collections ‘Kalmyk People’s Executive Department’ and ‘Executive Office of Maloderbetovsky Ulus’), and thus introduces the latter into scientific circulation. The study employs a complex of general scientific and special historical methods, with a fundamental role to be played by the civilizational/cultural and interdisciplinary approaches in combination with the principles of historicism and objectivity together supposed to yield maximum truthfulness in characterizing Kalmyk life during the watershed historical period examined. Conclusions. The mid-19th to early 20th centuries were witnessing dramatic changes in Kalmyk uluses, such as active integration of the region into Russia’s socioeconomic structure, intensified sedentarization trends, and significant migrations of Russian peasants to Kalmyk-inhabited steppes. This, of course, was reflected in many aspects of Kalmyk people’s life to be exemplified with facts faced by Iki-Khurul clan, namely: diminished nomadic pastoral areas, lack of water resources for sedentarized nomads, needs to stabilize available communications, social and other concerns.
{"title":"«Живем в Калмыцкой степи обыкновенно, как и другие живут». Ики-Хурулов род на рубеже XIX–XX вв.","authors":"Alexandr N. Komandzhaev, Evgeniy A. Komandzhaev","doi":"10.22162/2500-1523-2022-3-524-546","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-3-524-546","url":null,"abstract":"Introduction. The fact that Kalmyk past everyday life remains somewhat unexplored makes the study relevant enough to be tackled. Kalmyk historical literature virtually never viewed the issue as a subject of independent research. Only a few works by prerevolutionary and — even fewer — Soviet authors contain fragmentary references to certain aspects of Kalmyk life. In addition, topicality of the theme arises from the stern need to introduce new sources into scientific discourse, as well as ones to clarify and supplement the deeply-rooted conclusions and provisions of available works. Goals. The work sets a specific objective of characterizing some problems and concerns once faced by natives of Kalmyk Steppe (Astrakhan Governorate) through the example of Iki-Khurul Shabinar clan from Maloderbetovsky (Kalm. Baγa Dörvöd) Ulus. Materials and methods. The article investigates newly discovered records management papers housed at the National Archive of Kalmykia (collections ‘Kalmyk People’s Executive Department’ and ‘Executive Office of Maloderbetovsky Ulus’), and thus introduces the latter into scientific circulation. The study employs a complex of general scientific and special historical methods, with a fundamental role to be played by the civilizational/cultural and interdisciplinary approaches in combination with the principles of historicism and objectivity together supposed to yield maximum truthfulness in characterizing Kalmyk life during the watershed historical period examined. Conclusions. The mid-19th to early 20th centuries were witnessing dramatic changes in Kalmyk uluses, such as active integration of the region into Russia’s socioeconomic structure, intensified sedentarization trends, and significant migrations of Russian peasants to Kalmyk-inhabited steppes. This, of course, was reflected in many aspects of Kalmyk people’s life to be exemplified with facts faced by Iki-Khurul clan, namely: diminished nomadic pastoral areas, lack of water resources for sedentarized nomads, needs to stabilize available communications, social and other concerns.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42535000","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-27DOI: 10.22162/2500-1523-2022-3-473-487
L. V. Kuras, Bazar D. Tsybenov
Introduction. The paper analyzes available Chinese-language scientific works that review contemporary history of the Daur people and examine its different aspects. Goals. The study attempts a historiographic analysis of certain Chinese-language scholarly publications (monographs, articles) dealing with contemporary history of the Daurs. So, the objectives be set and tackled thereto shall include insights into peculiarities of Chinese historiography pertaining to contemporary Daur history, reviews of monographs containing related materials, and analyses of Chinese scientists’ articles considering significant events and facts of 20th-century Daur history. Conclusions. The paper shows China’s historiography of contemporary Daur history is abundant in scientific works, both monographs and diverse articles. Peculiarities inherent to regional collections of articles largely authored by ethnic Daurs result, in our opinion, from that the shaping of historiographical science in the PRC remains somewhat incomplete. The monographs undoubtedly contain a large amount of factual materials on many aspects of contemporary Daur history. However, those are distinguished by the traditional Chinese approach to the study of history characterized by that chronologies of events (chronicles) and biographies of famous figures hold central and unshakable positions. The articles also contain various facts, descriptions of specific historical events and characters, e.g., the peasant uprising of Shaolang and Daifu, biographies of the revolutionary Guo Daofu (Merse), participation of Daurs in the anti-Japanese movement. Another peculiarity traced is that the articles widely use data collected from informants, which is supposedly due to that Chinese sources covering regional history are few enough, and the special value of information provided by participants or eyewitnesses of those events.
{"title":"Китайская историография новейшей истории даурского народа","authors":"L. V. Kuras, Bazar D. Tsybenov","doi":"10.22162/2500-1523-2022-3-473-487","DOIUrl":"https://doi.org/10.22162/2500-1523-2022-3-473-487","url":null,"abstract":"Introduction. The paper analyzes available Chinese-language scientific works that review contemporary history of the Daur people and examine its different aspects. Goals. The study attempts a historiographic analysis of certain Chinese-language scholarly publications (monographs, articles) dealing with contemporary history of the Daurs. So, the objectives be set and tackled thereto shall include insights into peculiarities of Chinese historiography pertaining to contemporary Daur history, reviews of monographs containing related materials, and analyses of Chinese scientists’ articles considering significant events and facts of 20th-century Daur history. Conclusions. The paper shows China’s historiography of contemporary Daur history is abundant in scientific works, both monographs and diverse articles. Peculiarities inherent to regional collections of articles largely authored by ethnic Daurs result, in our opinion, from that the shaping of historiographical science in the PRC remains somewhat incomplete. The monographs undoubtedly contain a large amount of factual materials on many aspects of contemporary Daur history. However, those are distinguished by the traditional Chinese approach to the study of history characterized by that chronologies of events (chronicles) and biographies of famous figures hold central and unshakable positions. The articles also contain various facts, descriptions of specific historical events and characters, e.g., the peasant uprising of Shaolang and Daifu, biographies of the revolutionary Guo Daofu (Merse), participation of Daurs in the anti-Japanese movement. Another peculiarity traced is that the articles widely use data collected from informants, which is supposedly due to that Chinese sources covering regional history are few enough, and the special value of information provided by participants or eyewitnesses of those events.","PeriodicalId":33928,"journal":{"name":"Mongolovedenie","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44661557","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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