Young beautiful Buryat. Buryat people

In pre-Chingis times, the Mongols did not have a written language, so there were no manuscripts on history. There are only oral traditions recorded in the 18th and 19th centuries by historians

These were Vandan Yumsunov, Togoldor Toboev, Shirab-Nimbu Khobituev, Saynzak Yumov, Tsydypzhap Sakharov, Tsezheb Tserenov and a number of other researchers of Buryat history.

In 1992, the book of Doctor of Historical Sciences Shirap Chimitdorzhiev "History of the Buryats" was published in the Buryat language. This book contains monuments of Buryat literature of the 18th - 19th centuries, written by the above-named authors. The commonality of these works lies in the fact that the forefather of all Buryats is Barga-bagatur, a commander who came from Tibet. This happened at the turn of our era. At that time, the Bede people lived on the southern shore of Lake Baikal, whose territory was the northern outskirts of the Xiongnu empire. Considering that the Bede were a Mongol-speaking people, they called themselves Bede Khunuud. Bede - we, hun - man. Hunnu is a word of Chinese origin, so the Mongolian-speaking peoples began to call people "hun" from the word "hunnu". And the Xiongnu gradually turned into a Hun - a person or Hunuud - people.

Huns

The Chinese chronicler, the author of Historical Notes, Sima Qian, who lived in the 2nd century BC, first wrote about the Huns. The Chinese historian Ban Gu, who died in 95 BC, continued the history of the Huns. The third book was written by the South Chinese scholar official Fan Hua, who lived in the 5th century. These three books formed the basis of the idea of ​​the Huns. The history of the Huns is estimated at almost 5 thousand years. Sima Qian writes that in 2600 B.C. the "yellow emperor" fought against the Jun and Di tribes (just Huns). Over time, the Jun and Di tribes mixed with the Chinese. Now the Juns and Di have gone south, where, mixing with the local population, they have formed new tribes called the Xiongnu. New languages, cultures, customs and countries emerged.

Shanyu Mode, the son of Shanyu Tuman, created the first Xiongnu empire, with a strong army of 300 thousand people. The empire lasted for more than 300 years. Mode united 24 clans of the Xiongnu, and the empire stretched from Korea (Chaosyan) in the west to Lake Balkhash, in the north from Baikal, in the south to the Yellow River. After the collapse of the Mode empire, other super-ethnoi appeared, such as the Kidan, Tapgachi, Togon, Xianbi, Juan, Karashars, Khotans, etc. Western Xiongnu, Shan Shan, Karashars, etc., spoke the Turkic language. Everyone else spoke Mongolian. Initially, the proto-Mongols were the Dunhu. The Huns pushed them back to Mount Wuhuan. They became known as wuhuani. The related Donghu Xianbi tribes are considered the ancestors of the Mongols.

And three sons were born to the Khan ...

Let us return to the Bede Khunuud people. They lived on the territory of the Tunkinsky district in the 1st century BC. It was an ideal place for nomads to live. At that time, the climate of Siberia was very mild and warm. Alpine meadows with succulent herbs allowed herds to graze all year round. The Tunka valley is protected by a chain of mountains. From the north - impregnable barrens of the Sayan Mountains, from the south - the mountain range of Khamar-Daban. Around the 2nd century AD. Barga-bagatur daichin (commander) came here with his army. And the people of Bede Hunuud chose him as their khan. He had three sons. The youngest son Horidoy mergen had three wives, the first, Bargudzhin gua, had a daughter, Alan gua. The second wife, Sharal-dai, gave birth to five sons: Galzuud, Huasai, Khubduud, Gushad, Sharayd. The third wife, Na-gatai, gave birth to six sons: Khargan, Khuday, Bodonguud, Khalbin, Sagaan, Batanay. In total, there were eleven sons who created the eleven Khorin clans of Khoridoy.

The middle son of Barga-bagatur Bargudai had two sons. From them came the genera of Ekhirites - Ubusha, Olzon, Shono, etc. In total, there are eight genera and nine genera of bulagats - alagui, khurumsha, ashagabad, etc. There is no information about the third son of Barga-bagatur, most likely he was childless.

The descendants of Khoridoy and Barguday began to be called Barga or Bar-Guzon - the Bargu people, in honor of their grandfather Barga-Bagatur. Over time, they became crowded in the Tunkinskaya Valley. The Ekhirit Bulagats went to the western shore of the Inner Sea (Lake Baikal) and spread to the Yenisei. It was a very difficult time. There were constant skirmishes with local tribes. At that time, the Tungus, Khyagas, Dinlins (Northern Huns), Yenisei Kyrgyz, etc. lived on the western shore of Lake Baikal. But the Bargu survived and the people of the Bargu were divided into Ekhirit-Bulagats and Khori-Tumats. Tumat from the word "tumed" or "tu-man" - more than ten thousand. The people as a whole were called bargu.

After some time, part of the Hori-tumats went to the Barguzin lands. Settled near the mountain Barkhan-Uula. This land began to be called Bargudzhin-tokum, i.e. bargu zone tohom - the land of the people of the bargu. Tokh in the old days was called the area where they lived. The Mongols pronounce the letter "z", especially the Inner Mongols, as "j". The word "barguzin" in Mongolian is "bargujin". Jin - zone - people, even in Japanese nihon jin - nihon person - Japanese.

Lev Nikolaevich Gumilyov writes that in 411 the Juan conquered the Sayans and the barga. So the bargu at that time lived in Barguzin. The rest of the indigenous bargus lived in the Sayans. Hori-tumats later migrated to Manchuria itself, to Mongolia, in the foothills of the Himalayas. All this time the great steppe was seething with eternal wars. Some tribes or nationalities conquered or destroyed others. Hunnic tribes raided Ki-tai. China, on the contrary, wanted to suppress restless neighbors...

"Brotherly people"

Before the arrival of the Russians, as mentioned above, the Buryats were called bargu. They told the Russians that they were Barguds, or Barguds in the Russian manner. Russians from misunderstanding began to call us "brotherly people."

The Siberian order in 1635 reported to Moscow "... Pyotr Beketov with service people went to the fraternal land up the Lena River to the mouth of the Ona River to the brotherly and Tungus people." Ataman Ivan Pokhabov wrote in 1658: “The fraternal princes with the ulus people ... changed and migrated away from the fraternal prisons to Mungali.”

In the future, the storm-you began to call themselves barat - from the word "brotherly", which later transformed into buryat. The path that has been passed from Bede to Bar-Gu, from Bargu to Buryats is more than two thousand years old. During this time, several hundred clans, tribes and peoples have disappeared or been wiped off the face of the earth. Mongolian scholars who study the Old Mongolic script say that the Old Mongolian and Buryat languages ​​are similar in meaning and dialect. Although we are an integral part of the Mongolian world, we managed to carry through the millennia and preserve the unique culture and language of the Buryats. The Buryats are an ancient people descended from the Bede people, who, in turn, were the Huns.

The Mongols unite many tribes and nationalities, but the Buryat language among the variety of Mongolian dialects is one and only because of the letter “h”. In our time, bad, strained relations persist between various groups of Buryats. Buryats are divided into Eastern and Western, Songols and Khongodors, etc. This is, of course, unhealthy. We are not a superethnos. We are only 500 thousand people on this earth. Therefore, every person must understand with his own mind that the integrity of the people is in the unity, respect and knowledge of our culture and language. There are many famous people among us: scientists, doctors, builders, livestock breeders, teachers, people of art, etc. Let's live on, increase our human and material wealth, preserve and protect natural wealth and our holy Lake Baikal.

Excerpt from a book

The problem of the origin of the name Buryatis one of the oldest in Buryat studies. The article presents the results of the latest research obtained on the basis of identifying and studying a large number of new sources and revising the established approaches to the disclosure of the etymology of ethnonyms.

Origin of the ethnic name Buryats

Acquaintance with the ethnic history of peoples convinces us that the most accurate idea of ​​the origin of an ethnos can be given by deciphering its self-name, which contains information about the history of its bearers in a concentrated form. What has been said fully applies to the ethnonym Buryat.

For a long time, the steppe Mongols called the tribes that lived in the forest zone forest. “Some of the Mongolian tribes, who had a yurt near the forest, were given the name Khoyin Irgen, that is, the forest tribe,” reports the “Collection of Chronicles” (Rashid ad-Din, 1952: 85). Due to the fact that there were many forest tribes in Mongolia and neighboring territories, the steppe Mongols gave their names to the largest and most prominent of them. So, obviously, there was a name bargut, which belonged to one of the main tribes of Transbaikalia and meaning "inhabitants of Barga", i.e. Bargudzhin-Tokum. In turn, Barga has the meaning of "deaf, wooded, little developed corner or region" (Bertagaev, 1958: 173–174).

In some cases, this rule extended to separate, somewhat isolated groups of tribes that lived compactly on the same territory. One of these groups was the tribes west of Lake Baikal, who had common ethnogenetic myths, had strong hunting traditions with the skills of semi-nomadic cattle breeding and agriculture, and had a peculiar, different from pure nomads, material and spiritual culture. These tribes were the steppe Mongols, and after them other peoples could be called by one common name. buraad, which consists of the base buraa and plural suffix –d. In Mongolian buraa has the meanings “dense grove”, “forest thicket”, “dense forest”, “forest growing in heaps or stripes on mountains or in the steppe” (Mongolian-Russian dictionary, 1894: 262; Mongol khelniy ..., 1966: 108). Any of them is applicable to Cis-Baikal. So the word b uraad(in Russian spelling burat), in a broad sense meaning "people of the forest", exactly corresponds to the concept of "forest tribes" or "forest peoples", which the steppe Mongols called the population of the southern and middle strip of Siberia, including Bargudzhin-Tokum.

The existence of a prototype burat proven by a number of sources. The earliest one dates back to the 16th century, it is the Uzbek monument “Majmu at-tavarikh”. It states that in the ethnic composition of the Uzbeks there is a genus by name burat(Sultanov, 1977: 165). According to the data of the Dutch scientist N. Witsen, the Oirat ruler Baatar Uvsh Tumen, the head of the Russian embassy to China, the native of Holstein, Izbrant Ides, the English diplomat John Bell, the author of the anonymous work “The Most Innovative State of Siberia”, published in Nuremberg in 1725, the indigenous population west of Lake Baikal in the middle and at the end of the 17th century. called Burat(Witsen, 1785: 103, 606, 658, 682; Baatar uvsh..., 2006: 34, 65; Ides..., 1706: 32–33; Bell, 1763: 245, 248, 254; Der allerneueste..., 1725: 175–179) .

Member of the First Academic Expedition in Siberia Ya. I. Lindenau, in the early 40s. 18th century who visited Yakutsk, established that "the Yakuts call fraternal ... - Burat" (Lindenau, 1983: 23). What he heard from the Yakuts was confirmed in 1745 and 1746. Already in the Cis-Baikal region, during trips from Kachug to Baikal and to some other places, Ya. I. Lindenau heard from themselves fraternal what's their name Burat (Russian state archive of ancient acts - RGADA: F. 199. Item 511, part 1. D. 6. L.1-2v., 15v., 19-20v.; Item 511, part 1. D. 7. L.17v., 21-24; Item 511, part 1. D. 8. L .10).

The work of V. M. Bakunin “Description of the Kalmyk peoples” (1761) echoes the message of Ya. I. Lindenau. The author writes that in the XVI century. one part of the Kalmyks was called bargu-burat. Now the Burats, being subjects of the Russian Empire, live in the Irkutsk province. In their language they call themselves burat, and their Russians - fraternal Kalmyks(Bakunin, 1995: 20, 21).

In the writings of some Western European authors, the name burat written somewhat differently. The French Jesuit Gerbillon lived in Beijing for a long time and at the end of the 17th century. made a number of trips to Khalkha. In his travel notes, he noted that the Mongols, the people living near Lake Baikal, are called Brattes(Du Halde, 1736: 67).

The Soviet scientist B. O. Dolgikh, in contrast to all available data, believed that the ancestors of the Buryats, only after becoming part of Russia, received a common name, which they did not have before. He believed that the Russians first united them by the name brothers or brotherly people, and then - Buryats, which began to supplant the old tribal names (Dolgikh, 1953: 62). But where could the Russians get the name from? brothers or brotherly people? Could they themselves name the native inhabitants of the Cis-Baikal region who did not welcome them peacefully? brothers? Of course no. Therefore, it is clear that we are talking about a name that existed among the population itself long before the arrival of the Russians. That could only be the name burat, which the Russians, like Gerbillon, perceived by ear and recorded as brother(s).

In addition to written sources, it should be noted that at present the Mongols of Inner Mongolia, the Oirats of Kuku-nor and Xinjiang of the PRC, the population of the western and eastern (Sukhe-Bator, Eastern) Khalkha aimags, the Kazakhs and the Kirghiz still call the Buryats by their old name burat.

word first burat was a nickname derived from the steppe Mongols. Later, it was filled with ethnic content and turned into a self-name, which became the common name of the Cis-Baikal tribes. In fixing the word burat as an ethnonym, an important role was played by the formation of a tribal association on the western side of Lake Baikal, which, in socio-political terms, judging by the ethnic composition, the presence of a common leader in the person of the Bulagat prince Chekodey (Additions to historical acts ..., 1848: 21) and the role for which it was created (for military robbery of the Kyshtym tribes), coincided with the chiefdom.

The reference point for at least an approximate determination of the time of the formation of the Burat tribal association is the work “Majmu at-tavarikh” and the work of V. M. Bakunin. They show that if in the XVI century. Since the small groups of Burats that became part of the Uzbeks and Oirats already had this name, then the tribal association from which they separated could have arisen in the second half of the 15th century. or at the turn of the XV-XVI centuries.

According to archival documents, before and after the arrival of the Russians, the Burat association was a real ethnic community in the Cis-Baikal region. The Burats levied tribute not only from their nearest Kyshtyms, but also made episodic military expeditions to the basin of the Middle Yenisei and Kan in order to collect tribute from the Arins, Assans, Kotts and other tribes who lived there. This is also evidenced by the events associated with the arrival of Russians in the Burat land and the resistance offered to them by the indigenous population in response to arbitrariness, pogroms and the ruin of uluses. Participation in the Upper Lena and Angara uprisings in the mid-40s and early 50s. Burats of the entire Cis-Baikal region, their development of plans for joint actions, the deployment of united military detachments numbering more than 2000 people (ibid.: 22) would be impossible if there was no well-organized association of tribes west of Baikal.

Of particular note is the Verkholensk uprising, which took place in 1645, in which all four main tribes of Cis-Baikal and Transbaikalia took part: Bulagat, Ekhirit, Khongodor, Khori. The participation of the Khori people in the uprising is most noteworthy. Most of them at that time lived in Transbaikalia, having recently returned from the northeastern regions of Mongolia (the time and reasons for the departure of the Khori people are unknown. - B. Z.). Some of the Khori people, who moved to the western side of Lake Baikal, where the coastal strip adjacent to the Upper Lena basin and Olkhon Island were also among their "pedigree" lands, did not want to remain indifferent to the events taking place. Taking this event, which is extremely important for understanding the periodization of the ethnic history of the Baikal region, we can conclude that the starting point for the formation of the Buryat people proper should be considered the middle of the 17th century, specifically - 1645.

Name burat, given to the Cis-Baikal people by their southern neighbors, the Mongols, remained unchanged in some places almost until the middle of the 18th century. But already at the beginning of this century, under the influence of the language of the local population, it underwent some phonetic restructuring. As a result, in the 30s, as can be accurately traced from written sources, the majority of the population on the western side of Baikal, instead of the former buraad stable new name buraid (Russian spelling - buret). This is evidenced, which is very important, the works of the participants of two expeditions of the Academy of Sciences in Siberia, which at the turn of the 30-40s and 60-70s. 18th century worked near Baikal. I. G. Gmelin, I. E. Fisher, I. G. Georgi and P. S. Pallas in their works noted that the self-name of fraternal - Burä tten(Gmelin, 1751: 396, 407, 424; Fischer, 1768: 14, 33; Georgi, 1775: 58, 296-298, 503-505; Pallas, 1776: 95, 177, 244). Similar - Burä tten- fixed the name fraternal Swiss Renier, who in the middle of the XVIII century. lived in Irkutsk and wrote a detailed article about the Burets (Beitrage, 1780: 119–180).

Later in the Cis-Baikal region, the form buret has not been changed, which indicates that with its appearance and consolidation, the consolidation processes in the region have been completed. At the beginning of the XVIII century. unification processes spread in Transbaikalia. Gaining full strength there, they accelerated the transformation of the Burat tribal association, the name of which was later reshaped into buret, into an ethnic community of a higher taxonomic level - a nationality that occupied the territory already on both banks of Lake Baikal. The uninterrupted flow of migrants from the West contributed to the strengthening of unifying tendencies. Once in the neighborhood in Transbaikalia, representatives of different ethnic groups, which were previously separated by a lake, were convinced that they belonged to the same ethnic group.

The decisive factor that had a direct and powerful impact on the intensification of consolidation processes was the unification of parts of the emerging nationality within the framework of the Russian state. The establishment in 1727 of the Russian-Chinese border, which meant the final annexation of Cis-Baikal and Transbaikalia to Russia, the rapprochement of both territories and the rapid destruction of the former territorial and ethnic disunity, inevitably led to the fact that numerous Mongolian clans from the south of Transbaikalia entered the orbit of unification processes, following the Khori people. As a consequence of all this, the name buret, having moved to Transbaikalia, it began to overlap local tribal names and be used as a common name for the emerging nationality. Probably, this name was the first, as indicated by the frequency of its use in the sources, that the Khori people began to call themselves. Behind them is a name buret taken over by the Mongols. As a result, since the 1930s 18th century throughout the territory of Cis-Baikal, and then Transbaikalia, a single ethnic name was established buret. This is clearly seen from the work of I. Georgi, who in the early 70s. about burets (in the author’s writing - burettas) wrote: “They roam in the southern, flat, partly low and open mountainous places of the Irkutsk governorate, starting almost from the Yenisei along the Mongolian and Chinese borders, near the Angara and Tunguska, the upper Lena, near the southern coast of Lake Baikal, in Dauria, near the Selenga, near the Argun and its rivers” (Georgi, 1799: 24).

Quite naturally, from the second half of the XVIII century. ethnonym buret became known to neighboring peoples. This name is still called by the Buryats, the Yakuts, the Mongols of the Khulun-Buir and Khingan aimags of Inner Mongolia of the PRC. In neighboring Mongolia, the form buret finds application in its central aimaks closest to South Transbaikalia: Selenga, Central (Tөv), Ubur-Khangai, Ara-Khangai.

Based on the message of I. Georgi, it would be quite possible to assume that in the 70s. 18th century in general terms, the contours of the new nationality took shape. However, such a statement would be true if the name buret has not undergone subsequent evolution. According to available data, in the 40s. XVIII century, apparently, among the Selenga Mongols, under the influence of the peculiarities of their language, the name buret began to take the now well-known form Buryat, which eventually stuck with them as their self-name. This hypothesis is supported by the work of P. S. Pallas, in which the mentioned along with buret Name Buryat and a derived word Buryat just refer to Transbaikalia (Pallas, 1788: 102, 235). Since in the book the inhabitants of the Cis-Baikal region are invariably referred to as burettes, Khori - horinsky burets or more often just burettes, then the name Buryat probably in it used in relation to the Trans-Baikal Mongols. Thus, it can be assumed that it arose originally in the indicated ethnic environment.

It is possible that the representatives of the largest clan Tabangut were the first among the Mongols to call themselves Buryats. They lived in close proximity to the Selenginsky prison and, moreover, were those "Mungal people" with whom constant relations were maintained from Irkutsk and Selenginsk (Zalkind, 1958: 55). This circumstance could play a decisive role in the fact that the new name Buryat received rapid and wide popularity in the country through official channels.

The appearance and consolidation of the name in Transbaikalia Buryat instead of the former buret the activity of the government bodies of Russia greatly contributed, which, under the pressure of external circumstances, began to prohibit the Mongols living in the Selenga from using their original self-name Mongol. This ban has been in place for a long time. . The document, which was compiled in 1789 on behalf of the Irkutsk Governor-General by court adviser Franz Langans, on the basis of information delivered directly from the field, noted: “The Mongols are under Russian citizenship, in conversations between themselves and fraternal they call themselves Mongol, and when they deal with Russians, they are called fraternal. For this reason, they declare that it has long been forbidden for them to be called Mongols by the Russian governments: in the revisions they are really written as fraternal ”(State Archive of the Krasnoyarsk Territory - GAKK: F. 805. Item 1. D. 78. L. 109).

The government ban was due to unceasing claims from the Manchu court, which demanded the return of the Mongol clans that ended up within Russia under the Burin Treaty of 1727 to the territory of Mongolia. In order to avoid such a development of events, the state considered it necessary to secure the Trans-Baikal Mongols to Russia by rooting among them as quickly as possible as a self-name of the name Buryat(Zalkind, 1958: 35). For this, on the one hand, a ban on the use of the name was introduced for them. Mongol. On the other hand, what should be specially noted is the new name that arose for them to designate themselves Buryat was given the status of the official name of the entire emerging nationality. This step demonstrated to the Manchu authorities that the Mongols living in Transbaikalia are called Buryats. They are residents of the Russian state and it is futile to think about their resettlement in Mongolia. About that name Buryat practically from its very inception, it functioned in this way, says the fact that from the middle and almost to the end of the 18th century. it is found exclusively in official documents, educational works about Siberia and its peoples, written in Russian by representatives of the educated part of Russian society.

Ethnonym change buret V Buryat in the language of the population of Transbaikalia could not begin before the 40s. XVIII century, because until that time the names Buryat, as evidenced by all sources, simply did not exist. Presumably this transformation began in the 1940s. 18th century The reference point is G. F. Miller’s work “Description of the Siberian Kingdom” published in 1750 in Russian, in which the new name is completely used as the name of the population living near Baikal Buryat, although even in the east of the region, not to mention its western part, the previous form buret. Since by the time of the publication of the work of G. F. Miller, the name Buryat was in the list of officially accepted names of the peoples of the Russian Empire, which, of course, was known in the Russian Academy of Sciences, then the publishers of the book had no choice but to use it. As a result, in the work of the German scientist, the entire population of not only Transbaikalia, but even Cisbaikalia, where the names Buryat never had got that name.

Similar free treatment of the name Buryat, as a result of which the ethnic picture in the region also turned out to be presented in a significantly distorted form, was allowed in the books translated into Russian by I. E. Fisher and D. Bell. Claims cannot be made to the publishers of the work of PS Pallas, in which, when it was translated into Russian, the ethnic names were left in the form in which they existed near Baikal when the German researcher visited there. At the same time, no one should be embarrassed by the fact that of the two names buret And Buryat the latter is extremely rare in the book. It is important that the work mentions, as was said, the name Buryat and the word derived from it Buryat, which could not be avoided without recourse. They testified to the development in Transbaikalia of complex, cross-developing processes: on the one hand, the further rapprochement of the Mongolian and Khori populations, on the other hand, the entry of Mongolian ethnic components into the composition of the Buryat people. At first, the Mongols, even after they were cut off by the border from their fellow tribesmen in Mongolia, in certain life situations resorted to their original name Mongol. But in the future, as they realized the inseparability of their historical fate with the fate of the entire population of not only the eastern, but also the western side of Baikal, like him, they first began to call themselves buret, and then Buryat. This fact, confirmed by the work of P. S. Pallas, in which, along with the name Mongol names are mentioned buret And Buryat, says that at the beginning of the second half of the XVIII century. rapidly developing consolidation processes brought the Mongols significantly closer to the rest of the population of Transbaikalia and Cisbaikalia .

One of the earliest, and perhaps even the earliest source that has come down to us, in which the Selenga Mongols call themselves buriyad, i.e. Buryats, is a monument of their customary law “1775 on-a namor-un segul sara-yin 8-a edur-a bugede silengge-yin medegen-u horin hoyar otog-un sayid-nar chuglazhu chagazha hauli-yi togtozhu higsen dangsu bichig ene amui ” (“The Book of Laws approved by the assembled side of all 22 clans of the Selenga department on the 8th day of the last autumn month of 1775”), compiled, as can be seen from its title, in 1775 (Institute of Oriental Manuscripts of the Russian Academy of Sciences - IVR: H 1). The date of the creation of the document indicates that at that time the process of the formation of the nationality approached its final stage.

The turning point came in the 80s. 18th century At this time, the trend of changing the name buret form Buryat among the autochthonous population of Transbaikalia, in particular, the Khori people, has become irreversible. This is evidenced by two documents, one of which is dated 1788, the other - 1789. They show that at that time the unification processes in Transbaikalia were basically completed. The first document, the long title of which is translated as “Regulations on the Rules of Life of the Buryat Taxable People, adopted by the Chief Ataman of the Four Buryat Cavalry Regiments Tseren Badluev and the Second Taisha of the Eleven Khorin Clan Yumtseren Vanchikov with Dignitaries”, was written, which is very important, not by Russians or their interpreters in Russian, but by representatives of the indigenous population - Selenga Cossack Ataman Badlu Ev and Khorinsky taisha Vanchikov - in the Mongolian language. It contains unified provisions on marriage law developed for the Khori and Selenga people in connection with the increasing number of marriages between them (IVR RAS: MsG84. L. 5–8). The document clearly shows that in the late 80's. 18th century Both groups called themselves Buryats, which indicates both the deepening process of their rapprochement, and the fact that they realized themselves as part of a single people, which included not only the inhabitants of Transbaikalia, but also Cisbaikalia.

About the fact that in the late 80s. 18th century the indigenous population of Transbaikalia called themselves Buryat, confirms the second document, compiled on June 12, 1789 by the head of the Nerchinsk factories, the Frenchman Barbot de Marny, who the local population living in their vicinity calls Buryats. Following the order of the government that during the construction of the Petrovsky plant “in the midst of the Buryats, action should be taken with caution,” he demanded polite treatment from his subordinates. In his reports, Barbot de Marny reported that people “better in behavior… were sent to the plant… and that there were no obstacles to the Buryats’ migrations and their entire circulation…” (State archive of the Trans-Baikal Territory - GAZK: F. 70. Item 2. D. 2. L. 50, 201–202).

And finally, one more source can be cited. This is a monument of the Khorin customary law of 1800 “Eb kheb togtogal” (“Conciliation Charter”) on streamlining trading activities, under which representatives of all Khorin clans and their chief taisha Damba-Dugar Rintsino call themselves Khori Buryats(Tsibikov, 1992: 124). The value of the document is that it clearly shows the consolidation of the current trend. If at the turn of the XVIII-XIX centuries. the Khori people firmly called themselves Buryats, then this meant that this name irrevocably functioned as a common name for the entire population of Transbaikalia.

In sources in Russian almost from the very beginning of the 17th century. the indigenous inhabitants of the Baikal region are called brothers, which is now known to be a somewhat contracted form of the name burat. The name that comes after it buret is not found in the sources, which is probably due to the fact that the Russians also wrote down this name with a word that has become familiar to them brothers. At the same time, it must be assumed that since the end of the 18th century, when the Trans-Baikal Mongols and Khori people finally decided on a common self-name for them, the Russians, both to them and to the population on the western side of Lake Baikal, not only in business documents, scientific and scientific-educational literature, as before, but also in colloquial speech, began to widely use the name Buryat, which led to the massive displacement of their former name from the use of brothers. At the turn of the XVIII-XIX centuries. this long-obsolete word, due to the lack of conditions for its functioning, has completely fallen out of use among Russians.

The appearance of the name Buryat, which replaced the name buret, testified that in the 80s. 18th century consolidation processes behind Baikal, as earlier in the Cis-Baikal region, in general, have been completed. On the scale of the entire region, the established ethnic stability marked the emergence of a new nationality, the main features of which, inherent in this type of ethnic group, were evident. The territorial community was finally consolidated, the community of economic life, language, culture and psychological makeup was intensively formed. For interethnic rapprochement, administrative reforms were of great importance, which unified local government and completed the destruction of the tribal organization (Zalkind, 1958: 151–164). But most importantly, the population of both Cis-Baikal and Transbaikalia formed a single ethnic identity, thanks to which they had a strong idea of ​​national unity. In the presence of two ethnonyms that differ somewhat in sound buret And Buryat, fixed as the names of the population on the western and eastern sides of Baikal, the official name of the nationality Buryat became a unifying factor for both parts of the ethnic group. This meant that in the 1980s 18th century it acquired the status of a common self-name of the entire autochthonous population of the region, which testified to the completion at this time in general of the process of formation of a new ethnic group on the eastern borders of the Russian state - the Buryat people. This conclusion is entirely consistent with the generally accepted position in Russian ethnology that the process of ethnogenesis was completed at the moment when the population participating in it manifested a distinct ethnic self-consciousness, the external expression of which became a common self-name (Kryukov et al., 1978: 7, 29).

Bibliography:

Bakunin, V. M. (1995) Description of the Kalmyk peoples, and especially of them Torgout, and the actions of their khans and owners. Op. 1761. 2nd ed. Elista.

Bertagaev, T. A. (1958) On the etymology of the words bargudzhin, bargut and tukum // Philology and history of the Mongolian peoples. M.

Georgi, I. (1799) Description of all the peoples living in the Russian state. SPb. Part 2

Dolgikh, B. O. (1953) Some data on the history of the formation of the Buryat people // Soviet ethnography. No. 1.

Additions to historical documents, collected and published by the archeographer. Commission (1848) St. Petersburg. T. 3.

Zalkind, E. M. (1958) Accession of Buryatia to Russia. Ulan-Ude.

Kryukov, M. V., Safonov, M. V., Cheboksarov, N. N. (1978) Ancient Chinese: problems of ethnogenesis. M.

Lindenau, Ya. I. (1983) Description of the peoples of Siberia (the first half of the 18th century). Magadan.

Mongolian-Russian dictionary / comp. K. F. Golstunsky (1894) St. Petersburg. T. 2.

Pallas, P. S. (1788) Journey through various provinces of the Russian state / transl. V. Zuev. SPb. Part 3. Book. 1.

Rashid ad-Din (1952) Collection of annals. M.; L. T. 1, book. 1.

Sultanov, T. I. (1977) Experience in the analysis of traditional lists of 92 “Ilatiya tribes” // Central Asia in antiquity and the Middle Ages (history and culture). M.

Tsibikov, B. D. (1992) Customary law of the Khori Buryats. Ulan-Ude.

Baatar uvsh tuurvisan “Durvun oyradyn tүuh orshiv” (2006) / Tailbar bichsen B.Tүvshintogs, N. Sukhbaatar. Ulaanbaatar. (In Mongolian).

Mongol khelniy tovch tailbar roofing (1966) / Zohioson Ya. Tsevel. Ulaanbaatar. (In Mongolian).

Bell, J. (1763) Travels from State Petersburg in Russia to diverse parts of Asia. Glasgow. Vol. 1–2.

Beitrage zur Erweiterung der Geschichtskunde, hrsg von Johann Georg Meusel. (1780) Th. 1. Augsburg.

Der allerneuste, Staat von Sibirien, eines grossen und zuvor wenig bekannten Moscowitischen Provinz in Asian etc. (1725) Nürnberg.

Du Halde (1736) Description geographique, historique, chronologique, politique et physique de L Empire de la Chine et de la Tartarie Chinoise. La Haye.

Fischer, J. E. (1768) Sibirische Geschichte von der Entdeckung Sibiriens bis auf die Eroberung dieses Landes durch die russische Waffen. St Petersburg.

Georgi, J. G. (1775) Bemerkungen einer Reise im Russischen Reich. St Petersburg.

Gmelin, I.G. (1751) Reise durch Sibirien von dem Jahr 1733 bis 1743. Th. 3. Guttingen.

Ides Evert Ysbrantszoon (1706) Three years travels from Moscow over-land to China. London.

Pallas, P. S. (1776) Reise durch verschiedene Provinzen des Russischen Reichs. St Petersburg.

Witsen, N. (1785) Noord en Oost Tartaryen. Amsterdam. Deel. 1–2.

Zoriktuev B. R. The origin of the ethnic name of the Buryats [Electronic resource] // New studies of Tuva. 2014, No. 3. URL: https://www.tuva.asia/journal/issue_23/7334-zoriktuev.html

Annoyingly tore the trouser leg. Arrived in Ulan-Ude, checked into a hotel. It is necessary to somehow sew up the trousers, do not walk around with a hole. The hotel is small, only 10 rooms. At the reception, he asked the girl if she had any needles? She replied that yes, of course, there is. Brought me. He asks, do you have threads? I answer no. She: "-Oh, you're onion grief, our men, show me your trousers, what happened to you there?". Of course I didn't let her sew up my pants! But this is possible only in Russia, such maternal care for a stranger, oh, beautiful Russian women. And I sewed up the trousers myself, which, in vain, 3 years in the army and 6 years of wandering around rented apartments and hostels.

And the second funny moment: on some subconscious level, and after numerous trips to neighboring China, Japan and Mongolia over the past months, I began to perceive people of Mongoloid appearance solely in the context of language problems. People are cool, nice, beautiful, but... in China, I communicated exclusively on the fingers, in Mongolia, about the same, in Japan, Korea is also bad with English. So, I caught a taxi from the Ulan-Uda railway station to the hotel, and the taxi driver is a Buryat. And out of habit, using a mixture of English and hand gestures, I depict him a trip to the hotel. And since the man was a little freaked out at the first moment, I also show him with signs, they say, I want to sleep, the hotel, the street of the 50th anniversary of October. Then he almost blurted out "cese" (thank you in Chinese) when he helped toss the backpack into the trunk. And suddenly I realize that the man is absolutely Russian-speaking and I actually am in Russia. While driving, both laughed, apologized for his strange behavior, especially since he didn’t get enough sleep on the train, and numerous trips completely turned the brain.

And I liked Ulan-Ude, a bright and pleasant city. That's just the giant head of Ilyich, which became his symbol - well, not the topic at all. Just like in the classic "Professor Dowell's Head" by Alexander Belyaev -

Station in Ulan-Ude, where my knowledge of the city began -

The main square with the colossal head of Lenin. Interestingly, the creators of the head simply did not have enough material for the body (estimate the size of the torso if the head is about 10 meters high!), Or did they initially hint that wisdom should be immortalized and stored in the form of a talking head? But without arms and legs, so as not to run away -

The city center is very compact and pleasant for walking and relaxing, among other things, the "singing" fountain -

If it were my will, I would put the following photo as the title photo for the post. But it so happened that the symbol of Ulan-Ude is the big-headed Ilyich, you can’t get anywhere.

Buryat girls are much more beautiful, slimmer and more graceful than Mongolian ones, although, it would seem, they are two kindred peoples, even closer ethnically than Russians and Ukrainians. Yes, imagine, when traveling, I pay attention not only to buildings and monuments -

Funny street attraction with a horizontal bar. You hang for 2 minutes - you get 500 rubles. True, no one succeeds. Do you think the horizontal bar is oiled and your hands slip off? Not at all. It just scrolls -

Unusual election campaign, the name of the candidate in the form of a rebus -

There are many interesting monuments of "Stalinist" classical architecture in the city. When I was photographing this building, a man in uniform came out of it and began to yell at me across the road, "-You can't take pictures! Come here!" He was somewhat confused and silently returned back to the building -

For some reason, the recreation park in the very center of Ulan-Ude was abandoned many years ago -

Inside the park, there is a feeling that you are in the zone of a man-made disaster and humanity has died out -

Among the weeds, in the middle of the park stands a lonely church -

How, again Kashpirovsky? Or is it his clone?

Well, oh-oh-very "funny" store -

Colorful old trams run around the city -

And there is also very cheap Internet, 390 rubles per month -

But the airport of the capital of Buryatia is not just miserable, but I would say terrible. It is called "Baikal" (the former name is "Mukhino"), it is located about 15 km northwest of the city center. It is good only because before landing you can go out on the balcony and take pictures of the planes. I have never seen anything like it at any other airport in the world. However, I’m lying, at the small airport of the town of Corozal in Belize it’s even cooler, see "".

My plane "Ural Airlines" -

So, about the airport. On my day and hour, three planes flew out, two to Moscow and one (mine) to Yekaterinburg. The passengers of three flights did not physically fit in the small check-in hall and were forced to push around on the street, at the entrance. There is a crowd of people inside, everyone is squeezed like a herring in a tin can, and many more are coughing - there was not enough flu to pick up at the end of the trip. Then it began to rain and still had to "pack" inside. But there is free wi-fi. But before I had time to get a laptop, they announced some kind of smoke and drove all the people out into the rain into the street. And also smokers, who in these places are completely unafraid and calmly light up a meter from the entrance to the terminal. Smoke inside, cigarette smoke at the entrance. It is definitely not for me to explain to them that there are specially designated places for smoking, literally twenty meters from the entrance. I relocated to the arrivals hall, it also stinks of smoke, but at least there are fewer people.

But this photo, like the above-mentioned photo of the city Ministry of Internal Affairs, is memorable because after I took a picture of the Ulan-Ude airport on landing and had already removed the camera, a policeman approached me and said that it was impossible to take pictures. To be honest, I didn’t want to argue with him and explain that you can take pictures according to the law (except for situations when there is border and customs control, but in this case there is nothing like that), so I apologized and said that I would not do it again. But he tried to fully realize the "watchman syndrome" and said that I should get my camera and remove the photo of the airport. I answered him with a categorical refusal. He began to say something on the topic of denied boarding, I answered him that he did not decide anything here and let him call the shift supervisor, he developed the idea to "I can detain you ...", I also answered him something worthy. But in the course of the skirmish, the landing ended and the whole board was waiting only for me. And the cop and I were standing at the bottom of the gangway and enthusiastically arguing about whether I have the right to photograph the airport or not. So I just silently turned my back to the cop and went up the ladder to the plane. He mumbled something from below, but did not run after me. That's where the communication ended. I laugh.

Glossary of Buryat words

LIFE BEFORE THE COMING OF THE RUSSIAN COLONIZERS
BURYAT AND MONGOLIAN LANGUAGES
THE FIRST INFORMATION ABOUT THE BURYATS AMONG THE RUSSIANS
GETTING INTO CONTACT WITH THE RUSSIANS
Two main Buryat tribes
Different attitudes towards Russian colonizers
FIGHT AGAINST THE RUSSIANS
ETHNONYM OF BURYATS
Buryat-Mongols in 1700-1907
RUSSIAN POLICY TOWARDS THE BURYATS
Charter of 1822 on the management of foreigners Speransky
BURYATS PROTECT THE BORDER
DIFFERENCES BETWEEN EASTERN AND WESTERN BURYATS
RELIGIOUS QUESTION (2 CHURCHES)
LAMAISM
CULTURE AND EDUCATION
Literacy among Western and Eastern Buryats
EARLY 20TH CENTURY
REVOLUTION
SOCIALISM
Buryats after World War II
Bibliography

Glossary of Buryat words

Ajl house, yurt, family, group of yurts
Ajmak Mongolian province
Ajrag fermented milk (often mares)
Arxi Milk-based alcohol
Burxan spirit, sometimes Buddha
Duun song
Ëxor Buryat dance around
Taabari mystery
Mangadxaj antihero, evil zoomorphic creature
Nojon Mongolian aristocrat
Oboo place of worship (holy places). A heap of stones or bundles of brushwood, often at the foot of a hill
Serzem the liquid offered during the sacrifice
Surxarban summer Buryat games
Tajlgan summer shaman ritual
Ul'ger Buryat epic
Ulus family, yurt, house, group of yurts

ORIGIN AND SETTLEMENT OF THE BURYATS

V. A. Ryazanovsky in his book "Mongolian Law" sets out his version of the origin of the Buryats as follows:
“The first historical information about the Buryats apparently dates back to the 12th century. The annals of Yuan-chao-mi-shih, Sanan-Setsen and Rashid Eddin mention the subjugation of the Buryat tribes living beyond Baikal to Genghis Khan. So, in the annals of Sanan-Setsen, under 1189, it is said about the leader of the Buryats, Shikgushi, who brought a falcon (hawk) to Genghis Khan as a sign of obedience to the Buryat people, who lived at that time near Lake Baikal. umadzhi, and under 1200-1201 (594 gezhdra) it is said that Van Khan defeated Tukhta, who went to a place called “Bargudzhin”; “this is a place across the Selenga River to the East of Mongolia, to a tribe from the Mongols, which is called Bargut, this name was adopted for the reason that they lived in this Bargudzhin; and they are still called by this name”). Thus, according to the most ancient historical information that has come down to us, the Buryats originally lived in Transbaikalia, from where they apparently moved south under Genghis Khan). Internal strife in Mongolia, external attacks on it, the search for new pastures forced the Mongols of Khalkha to move north, to settle along the river. Selenge, about. Baikal and beyond Baikal (XV-XVII centuries). Here, newcomers displaced some local tribes, conquered others, mixed with others and formed the modern Buryats, among which two branches can be distinguished—one with a predominance of the Buryat type—the Buryat-Mongols, ch. arr. northern Buryats, others with a predominance of the Mongolian type are Mongol-Buryats, mainly southern Buryats. »
On Wikipedia we learn that:
“Modern Buryats were formed, apparently, from various Mongol-speaking groups on the territory of the northern outskirts of the Altan-Khan Khanate, which took shape at the end of the 16th - beginning of the 17th centuries. By the 17th century, the Buryats consisted of several tribal groups, the largest among which were Bulagats, Ekhirits, Khorints and Khongodors. »
“The pastures to the east of Lake Baikal have been the home of pasture nomads since time immemorial, and in fact, Genghis Khan was born on the Onon south of the modern Russian border. east of Lake Baikal reason to consider themselves "pure Mongols". These tribes included "the Tabanut, Atagan and Khori" (Tabanuts, Atagans and Khori) - the latter also lived on the western shore of Lake Baikal and on the large island "Oikhon" (in Russian, Olkhon). Other Mongol tribes - "the Bulagat, Ekherit and Khongodor" (Bulagats, Ekhirits and Khongodors) - settled around Lake Baikal and near the valley of the Angara River, which flows from the southern end of the lake. Here and in the neighboring valleys, reaching up to the headwaters of the Lena River, they found meadow steppes that could be used as pastures for their horses and cattle. These Mongols, who settled in Tungussk and other inhabitants of the forests, became the Western Buryats. »₁

In his book, "La chasse à l'âme", devoted mainly to Buryat shamanism, Roberte Hamayon tells about the first mention of the Buryats:
p.44 Sources anciennes
The names of the tribes that later form the Buryat ethnos appear in the Secret History of the Mongol “Histoire secrète des Mongols” (we are talking about a text made in the Mongolian environment, but known only from the Chinese transcription dated 1240 (...) included in 1206, along with the Bulugan people (Bulugan (la tribu bulagazin?)) in the federation of tribes of felt tents (tribus aux tentures de feutre), the ancestors of the Ekhirits and Bulagats of the Baikal region; the tribe “qori-tümed”, mentioned among the “forest people” who submitted in 1207, whose descendants are the Khori of Transbaikalia; and also tribe Buriyad (burijad), also ranked among the "forest people", and submitted in 1207, historically different from the previous ones), a genealogical narrative about the clan of Genghis Khan. This chronicle is considered to contain data on relations between tribes and clans in the pre-imperial era, on relations of cooperation and revenge, which fit into the frame of shamanic actions, and which are found in a similar form in the Baikal region of the 19th century. In this era, the Mongol court favorably accepted all foreign religions, while at the same time striving to curb the shamans, no longer wanting to allow a division of power with them (a division of power that would turn out to be characteristic of shamanism, and therefore incompatible with state centralization); the Mongol court was tolerant of marginals, but Genghis Khan, during his rise to supreme power, eliminated the Kököcü shaman, nicknamed Teb Tengeri, who intended to use his powers.
The mentioned tribes are forgotten before their entry into the Russian Empire in the middle of the 17th century.

LIFE BEFORE THE COMING OF THE RUSSIAN COLONIZERS

The Buryats in the east of Lake Baikal have preserved the traditional Mongolian lifestyle based on horse and cattle breeding, roaming between pastures and living in portable felt-lined tents [yurts]. On the western shore of the lake, however, some of them adopted a sedentary lifestyle, learning to build wooden houses - octagonal with a hole for smoke in the center of the pyramidal roof - and to cultivate dry fodder and crops such as millet, barley and buckwheat. Hunting played a significant role in the life of all Mongols, it is known that the Buryats organized large joint hunts with several clans. In the relatively advanced culture of the Buryats, the use of iron has been an important feature since ancient times, and like other Siberian communities, blacksmiths who forged weapons, axes, knives, pots, harnesses, and silver jewelry enjoyed an almost supernatural status.
Like all Mongols before the 16th century, the Buryats were shamanists. However, this took on a more complex form compared to other Siberian communities, as they not only revered spirits related to natural phenomena (in honor of which they built cairns (oboo) in sacred places) but also had a polysyllabic pantheon of 99 deities as well as their numerous progenitors and offspring. In highly developed mythology, fire was especially revered. The shamans themselves - mainly a hereditary caste - were divided into two types: "white" shamans served the heavenly deities, and "black" ones, who served the gods of the underworld. The Buryat shamans differed from the Tungus and Ket ones in that their ecstatic dance was not accompanied by a tambourine, they used a small bell and a wooden horse (hobby horse) in their rituals. The central ritual in the religious practice of the Buryats, like all Mongols-shamanists, was the blood sacrifice "blood sacrifice" to the heavenly god Tengri, during this sacrifice a horse (usually white) was killed and its skin was hung on a long pole. Shamanism, the religion of Genghis Khan, persisted until the end of the 16th century, when Buddhism from Tibet quickly spread among the Mongols. The Buryats, however, left their ancestral religion only after a century, and in fact the Buryats living on the eastern shore of Lake Baikal adopted Buddhism, while the forest Buryats to the west remained faithful to shamanism.
Living on the border between the northern forests and steppes of Inner Asia, the Buryat Mongols were intermediaries in barter trade, exchanging their cattle, hardware and grain for furs (from the Tungus and other forest dwellers), these goods were in turn exchanged for Chinese textiles, jewelry and silver.
The Buryats were a numerous people (at least 30,000 people in the 17th century), unlike most of the natives of Siberia. Their social organization was also highly developed. Clan heads (khans or taishis) formed a hereditary aristocracy that wielded considerable power over ordinary clan members; a class of wealthy pastoralists (noyons) also existed, especially in eastern Buryatia. Nevertheless, the rights to pastures and meadows were considered common, and a system of mutual assistance operated within the clan (Russian Marxist writers argued that this was just a pretext for the exploitation of the poor by the rich). In the 17th century, in the social structure of the Western Buryats, which contained many traditional tribal properties, differences had already developed; as for the Eastern Buryats, their connection with the Mongols led them to the road of feudalism
Being Mongol tribes, the Buryats were part of the borders of the empire of Genghis Khan in the 13th century, but historians disagree about the participation of the Buryats in the campaigns of the army of Genghis [and yet, it seems to me, the more popular opinion is that the Buryats were among the Mongols in the position of vassals, like the Russians]. It is clear that they shared. Even in the west, however, hereditary clan chiefs used their power to subdue neighboring tribes, forcing the latter to pay tribute. The Buryat clan heads also formed armed men from their vassals in case of war. Thus, before the arrival of the Russians, many tribes of the Tungus, Samoyeds and Kets living between Lake Baikal and the Yenisei were in the position of subjects of the peoples, either among the Buryat Mongols or the Kyrgyz Turks.
the Mongol tradition of military organization, efficient mounted tactics, and the use of the bow and arrow. As a result, they represented a much more formidable enemy for the Russians than the primitive tribes of Central Siberia. At some point during the Russian war against the Buryats, the service people in the Verkholensk fortress were so besieged that they wrote a letter to Tsar Michael: "Spare us, your slaves, lord, and command that in the … fort two hundred mounted men be garrisoned…(…)…because, lord, the Buryats have many mounted warriors who fight in armour…and helmets, while we, lord, your slaves, are ill-clad, having no armours… "[could not find the original in Russian] from Colonial Policy in Yakutia".

BURYAT AND MONGOLIAN LANGUAGES

The Buryat language belongs to the Mongolian family. The Mongolian language is currently based on the Khalkha dialect. Many words are identical in Buryat and Khalkhas, such as gar "hand", ger "house", ulaan "red" and khoyor "two", but there are also some systematic sound differences. For example, water in the Buryat language is uha, while in Mongolian it is us. Other similar differences:
Hara month sar
Seseg flower tsetseg
Morin horse mor
Üder day ödör
In the grammar of the Buryat language, personal verb endings have been preserved, for example. Bi yabanab, shi yabanash, tere yabna "I go, you go, he goes" whereas Mongolian has only one form yabna for "I go, you go, he goes".
The Buryat language contains many Turkic words (the result of long contact with the Turkic peoples of Inner Asia and Western Siberia), as well as borrowings from Chinese, Sanskrit, Tibetan, Manchurian, and other languages.
THE FIRST INFORMATION ABOUT THE BURYATS AMONG THE RUSSIANS
The first rumors among Russians about the Buryats appeared in 1609. A Russian expedition to Tomsk was sent to subjugate the tribes on the eastern bank of the Yenisei and impose tribute on them. The Russians learned from the Kets and Samoyeds that they had already paid yasak to the Buryats, who lived beyond the mountains in the Idin valley and sometimes came for tribute. Therefore, the Russians met the Ida Buryats only 20 years later.
In 1625, Russians from Yeniseisk, having taken yasak from the Tungus, first heard about the Buryat Mongols in this region.
Followed by the so-called They decided to explore and conquer this land.
Buryat wars - a series of campaigns, raids and counter-attacks. The main incentive for the Russians to conquer the Buryat lands was a rumor about silver deposits.
The first meeting of the Russians with the Buryats took place in 1628 at the mouth of the river in this area.
Oki
[Forsyth]. At that time, the Russians did not receive tribute from the Buryats, but defeated them, taking their wives and children as prisoners. The following year, the Cossack commander Beketov (having advanced far along the Oka) successfully took quitrent from the Buryats. By the end of the capture of the Angara Valley by the Russians, forts had already been founded: Bratsk (from the word "brother"), Idinsk, Irkutsk (was founded in 1652 as a yasak outpost).
Buryat resistance continued in other territories. On the Angara, the main anti-Russian campaigns took place in 1634 (when the fraternal fort was burned), they continued during 1638-41.
The largest Buryat uprising took place in 1644. Russian aliens were robbers and marauders. A great rebellion took place in the Buryat territories in 1695-1696, when Irkutsk was besieged.
Because in the 1640s the hope of expelling the Russians evaporated, some of the Ekhirit Buryats moved down the Baikal to Mongolia. In 1658, Russian settlers defeated the tribes of the Amekhabat Buryats, forcing them to leave the territory now occupied by the Russians. In the same year, most of the Bulagat Buryats also moved to Mongolia.
The Russian occupation of the Trans-Baikal lands forced the indigenous people (those who did not want to pay yasak) to leave their territory.
Numerous tribes of Khori Buryats, after several years of struggle with Russian gangs, were forced in the early 1650s. leave their lands on both sides of Lake Baikal and move to northern Mongolia. Unfortunately, at that time Mongolia was not a hospitable haven.

GETTING INTO CONTACT WITH THE RUSSIANS

Two main Buryat tribes
Different attitudes towards Russian colonizers

In the west, the Ekhirit-Bulagaty, seeing them as invaders at first during the first meetings in 1627-1628, received them poorly and made the life of the Cossacks rather difficult. They will organize uprisings against their presence, such as on the Lena in 1644-1665. They are in the very dawn, they live by hunting, they have horses that allow them to increase the profitability of their rounds. They keep the small peoples of the Tofalars, Kets, Tungus in obedience. Therefore, they perceive the Russians as rivals. In addition, the Angara valley, in which the Bulagats reigned, is valuable for its fertile land. This attracts Russian settlers. Ekhirit Bulagaty began to pay tribute in 1662, and after 2 years they are declared as subordinates, although they themselves recognize this only in 1818.
On the contrary, Khori, who want to defend themselves from the Mongols, are quite kindly accepting the first Cossacks, the Russian presence is less dense than in the Baikal region and the weight from it is felt more slowly.
Ryazanovsky's version looks a little different:
“They came at the beginning of the 17th century. in eastern Siberia, the Russians found the Buryats in modern places. The Russians received the first information about the Buryats in 1609 from the "Desar people", who paid yasak to the "brotherly people". In 1612, the Buryats attacked the Arin tribe, which had submitted to the Russians. In 1614, among other native tribes besieging Tomsk, “brothers” are also mentioned. In 1621, we also find mention of the Buryats harassing the Tomsk service people. and a numerous people, which the Russian conquerors could not help but pay attention to. In 1628, the centurion Peter Beketov from Yeniseisk with 30 Cossacks reached the mouth of the Oka River and took the first yasak from the Buryats living here. From that time on, the gradual subordination of the Buryat tribes to Russian power begins. This subordination did not happen immediately and rarely voluntarily. "

FIGHT AGAINST THE RUSSIANS

But despite the resistance of the locals, the Russians stubbornly move further east.
“For half a century (and even longer) the warlike Buryats put up stubborn resistance to the conquerors. They entered into open battles, refused to pay yasak, the vanquished rebelled again, often provoked by the cruelty and robbery of the conquerors, attacked the Russians, besieged prisons, sometimes destroyed them, left for new places, and finally left for Mongolia. However, the Russians, albeit slowly, but gained an advantage over the Buryats, subordinated them to themselves.
In 1631, ataman Perfilyev built the first prison on Buryat land, called "brotherly", which, however, was destroyed by the Buryats in 1635 and renewed again in 1636; in 1646, ataman Kolesnikov reached the Angara and built a prison at the mouth of the Osa River; Almost simultaneously with the described advance, the advance of the Russians beyond Baikal began from Yakutsk, which arose in 1632 and soon became an independent voivodeship.Verkholensky prison was built in 1641, in 1643 the Russians reached Baikal and occupied the island of Olkhon, in 1648 the boyar son Galkin reached the mouth of the Barguzin River and built the Barguzinsky prison here, which became a Russian stronghold in Transbaikalia In 1652, Peter Beketov from Yeniseisk reached the Selsiga River and founded the prison of Ust-Prorva, in 1653 he reached Khilok and Irgen and built the Irgen prison, and then Nerchinsk. In 1658, the Telembinsky prison was built and the Nerchinsk prison, burned by the Tungus, was restored again, in 1665, Udinsky, Selenginsky and others. Gradually, the whole of Transbaikalia was subordinated to the Russians - - with all the Buryat, Tungus and other native tribes living there. But in Transbaikalia, the Russians met with a new enemy, faced with the rights of the Khalkha princes, who for a long time considered Transbaikalia their possession and made repeated attempts to drive the Russians away by force. In 1687, the Mongols besieged the Selenginsky prison, in 1688 Verkholensky, but in both cases they suffered a severe setback. After that, a number of Mongolian taishas and sites passed into Russian citizenship. In 1689, the stolnik Golovin concluded the Nerchinsk treaty with China, according to which all of Transbaikalia with all immigrants from Mongolia was recognized as a Russian possession. As for the Tunkinsky region, which stands apart, its annexation took place somewhat later. The Tunkinsky prison was built in 1709 and the region was subject to Russian influence in the middle of the 18th century. »
Ryazanovsky further remarks:
“When the Russians conquered eastern Siberia, the Buryats were divided into three main tribes: the Bulagats, who lived mainly in the region of the river. Angara, Ekhirity - in the area of ​​the river. Lenas and Khorintsy - in Transbaikalia. This division continues to this day. The tribes are in turn divided into tribes. In addition, here there are groups of clans - migrants from Mongolia (along the Selenga River, in Tunka and other places), mixed with local Buryats, some of them still retain a certain isolation. "[Sometimes it seems to me that various" divisions "are a kind of Buryat hobby. Many Buryats know what kind they come from].

ETHNONYM OF BURYATS

Explanations for the ethnonym "Buryats" are numerous and sometimes unconvincing.
According to Zoriktuev, the Baikal Buryats were called buraad from buraa, forest, with the suffix d, which means a group of people, hence buraad
Egunov puts forward another version, according to which the self-name is "forest people".
Buryaad comes from the Turkic word "bürè
Only since the 19th century have the name "Buryats" been regularly used in official Russian documents. The first Cossack registers called them "brothers" or "fraternal" and called their land fraternal land. " (wolf). The wolf was the totem of some clans of the Western Buryats.
[For some reason, the story of the "kangaroo" comes to mind: Russian Cossacks, having met representatives of one of the Baikal tribes, ask about who they are. To which the Baikal people answer that they live in the forests, "buraa". Russians, for better memorization, are looking for a consonant and most important simple word in their vocabulary. And that's where the "brothers" came from.]
At least only in the face of the dangers of colonization, because the Baikal groups primarily put their clan identity, there is rivalry between clans, therefore often the adoption of a "common" name only for the species.
This name has survived over time, and through the vicissitudes of colonization, as well as due to linguistic proximity, serves to create a common identity among previously isolated groups (and sometimes enemy tribes), and later this name will help to form an ethnos.
Even the Khori will take this name, which will allow them to distinguish themselves from the Mongols and facilitate their integration into the Russian Empire, granting them the legal personality already received by the Baikal Buryats.
For all, this name concretizes the sense of identity that emerged for some from opposition to Russian penetration, for others it is opposition to the claims of Mongol suzerainty.
The Buryats call the Russians in everyday life "mangad" this term in the epic denotes the enemy of the hero, the one who occupies his territory, appropriates his property, his wife, and who is punished for this harm caused by him to be defeated, although he is stronger, but in return he was awarded the posthumous cult "bon mâle", because in battle he showed himself brave (or honest). [This is the most common version, although some Buryats do not agree with this.
In the end, all names, etc. Can be interpreted in different ways, since there is abundant material: legends, songs, written narratives, in which words consonant with this appear. ]

Part two -->

  population- 461,389 people (as of 2010).

  Language- Buryat language.

  resettlement- Republic of Buryatia, Irkutsk region, Trans-Baikal Territory.

(self-name - Buryaad, Buryaad zones, Buryaaduud) - Mongolian people who speak the Buryat language. The northernmost Mongolian people.

The Buryats historically formed into a single people in the region of Lake Baikal on the territory of ethnic Buryatia, known from medieval sources as Bargudzhin-Tokum. Currently, they are settled on the lands of their original residence: the Republic of Buryatia, the Irkutsk Region, the Trans-Baikal Territory of the Russian Federation and the urban district of Hulun-Buir of the Inner Mongolia Autonomous Region of the People's Republic of China.

The active resettlement of Russians and Chinese in these lands since the 17th century, especially in the 20th century, has made the Buryats a national minority in all these regions.

The alleged ancestors of the Buryats (Bayyrku and Kurykans) began to develop the lands on both sides of the lake. Baikal since the VI century. The Kurykans settled in the lands to the west of Baikal, and the Baiyrku settled in the lands from Baikal up to the river. Argun. At that time they were part of various nomadic states. The strengthening of the Khitan led to the fact that the core of the Baiyrku settlement shifted from the eastern to the western part of Transbaikalia. This was the beginning of closer interaction between bayyrku and kurykans. Around this time, the neighboring peoples began to call Bayyrka in the Mongolian manner Barguts, the same thing happened with Kurykans, who were already called Hori in the sources. By the time of the creation of the Mongol Empire, the territory around Baikal already had a single name Bargudzhin-Tokum, and the main part of its population had a common supra-tribal ethnonym Barguts.

  Transbaikal Buryats (Gustav-Theodor Pauli. "Ethnographic description of the peoples of Russia", St. Petersburg. 1862)

At the beginning of the 13th century, Bargudzhin-Tokum was included in the Mongol state. Probably, at the end of the 13th century, the Barguts were forced to leave their lands for Western Mongolia, due to internecine wars in the Mongol Empire. After the collapse of the Mongol Empire, the Barguts, who are already called Bargu-Buryats in Oirat sources, participated in the creation of the Oirat Khanate. In the second half of the 15th century, they moved to southern Mongolia, where they became part of the Yunshiebus tumen of the Mongols. At the beginning of the 16th century, the Yunshiebu tumen disintegrated or was divided into several parts. Probably, in the second half of the 16th century, the Bargu-Buryats began to move in a northwestern direction, returning to their historical homeland by the beginning of the 17th century. But after a while, another Oirat-Khalkha war broke out, the Bargu-Buryats began to be attacked by both Khalkhas and Oirats. As a result, part of the Bargu-Buryats was taken into the possession of the Oirat taishas, ​​and part was forced to recognize the supremacy of the Khalkha khans.

After these events, the Russian state began the conquest of the Buryat land. By the first decade of the 17th century, the Russian state completed the annexation of Western Siberia and already in 1627 began to send detachments to tax the population of the Baikal region. However, faced with the resistance of the indigenous population, the Russian explorers were forced to slow down their advance in this region and start building fortresses and fortified points. By the middle of the 17th century, a network of prisons in the Baikal region had been built. One part of the Mongol-speaking "tribes" was pacified by the Cossacks, and the other was forced to move to Khalkha. In 1658, due to the actions of Ivan Pokhabov, almost the entire population subordinate to the Balagansky prison migrated to Khalkha. At the same time, a strong Manchu state arose in the Far East, which from the very beginning pursued an aggressive foreign policy towards Mongolia, which was going through a period of fragmentation.

  Dance of the Burkhans, 1885

In 1644, the detachment of Vasily Kolesnikov, who penetrated the eastern shore of Lake Baikal, was stopped by the detachment " big brotherly people"(Transbaikal Buryats) and upon returning Kolesnikov decided to attack" Baturin clan” in the Cis-Baikal region, despite the fact that he had already paid yasak to the Cossacks. This was the reason for the uprising Korintsy and Batuli”and their departure from Cis-Baikal in 1645.

In 1646, the troops of Setsen Khan and Tushetu Khan, sent to help the southern Mongol principality of Sunit, who rebelled against the Manchus, were defeated by the Qing troops. Among the troops of Setsen Khan, the Barguts, who were one of his four otoks, are also mentioned. By 1650, Setsen Khan Sholoy died, after which turmoil began in the possessions of Setsen Khan and his vassals, taking advantage of which on " fraternal people and Tungus"The detachments of Ivan Galkin begin to attack, and then Vasily Kolesnikov. In 1650, a detachment of Transbaikal Buryats (“ fraternal yasash Turukai herd”), numbering about 100 people, attacked the royal embassy led by Erofey Zabolotsky, confusing it with another detachment of Cossacks who attacked the Turukhay uluses. As a result, some of the people of the embassy were killed, including Zabolotsky himself. The survivors of the embassy decided to continue their mission. Having reached the possessions of the Setsen Khans, they met with the widow of Sholoi Ahai Khatun and Turukhay tabunang, offering them to accept Russian citizenship, but subsequently received a refusal from each of them.

In 1654, the Trans-Baikal Buryats attacked on the Khilok River a detachment of Cossacks led by Maxim Urazov, who was sent by Pyotr Beketov to the Yenisei jail with collected yasak from the Evenks. After this event, mention of them ceases for a certain time, which indicates their resettlement deep into the possessions of the Khalkhas. Approximately ten years later, the Barguts are mentioned in the Kangxi decree of 1664, where the peoples dependent on the Manchus - Chahars, Daurs and Solons - were forbidden to trade and have relations with the Khalkhas, Oirats, Tibetans and Barguts. In 1667, some of them returned and began to pay yasak to the Nerchinsk prison, but in 1669 the troops of Setsen Khan took them back. In the 1670s, the Barguts were mentioned in the three rivers of the Argun, Hailar and Genhe.

Selenga Buryats, (photo taken in 1900)

Around 1675, a group of Trans-Baikal Buryats appeared at the Nerchinsk prison and asked to be let through to their “ rock lands” to Baikal and Olkhon, but was detained near Nerchinsk. Despite this, a small part of them arbitrarily went to Baikal, the rest were forced to go back because of the atrocities of the Cossacks, led by Pavel Shulgin. Where did they start attacking Russian possessions. But after the arrival of the Russian embassy headed by N.G. With Spafari, they again asked to let them enter their lands, noting that their overlord Dain-kontaisha, having recognized “ about your new, great sovereign, rati, refused them and migrated to distant places and told them that he could not defend them».

When the Trans-Baikal Buryats returned to their former lands, they found them already occupied by others. So " Corinthians and Baturians» From the western shore of Lake Baikal (the Olkhon region), the Ekhirites were forced out in 1682. After the Ekhirites filed a complaint against them with the Russians, a long dispute over these lands began. And only after most of the Trans-Baikal Buryats leave the Russian state and the subsequent shipment " Corinthians and Baturians"and the rest of the Trans-Baikal Buryats of the delegation to Peter I in 1702-1703 with a request to legally assign lands to them only to the east of Baikal, this conflict has exhausted itself. According to the description of the Nerchinsk district, compiled by G.F. Miller in 1739, their number was 1,741 males, while it is indicated that their self-name is Hori, but they are divided into two groups, each of which is controlled by different taishas.

In 1766, four regiments were formed from the Buryats to keep guards along the Selenga border: the 1st Ashebagat, 2nd Tsongo, 3rd Atagan and 4th Sartul. The regiments were reformed in 1851 during the formation of the Trans-Baikal Cossack Host.

Russian-Buryat school. Late 19th century

Within the framework of Russian statehood, a process of socio-cultural consolidation of various ethnic groups began, historically determined by the proximity of their cultures and dialects. Of paramount importance for the development of consolidating trends was the fact that as a result of the involvement of the Buryats in the orbit of new economic and socio-cultural relations, they began to form an economic and cultural community. As a result, by the end of the 19th century, a new community was formed - the Buryat ethnos.

After the February Revolution of 1917, the national state of the Buryats was formed - the State of Buryat-Mongolia. Burnatsky became its supreme body.

  Shaman. 1904 postcard

In 1921, the Buryat-Mongolian Autonomous Region was formed as part of the Far Eastern Republic. In 1922, the Mongolian-Buryat Autonomous Region was formed as part of the RSFSR. In 1923 they merged into the Buryat-Mongolian Autonomous Soviet Socialist Republic as part of the RSFSR. In 1937, a number of regions were withdrawn from the Buryat-Mongolian Autonomous Soviet Socialist Republic, from which autonomous regions were formed - the Ust-Orda Buryat National District and the Aginsky Buryat National District; at the same time, some areas with a Buryat population were separated from the autonomies (Ononsky and Olkhonsky). In 1958, the Buryat-Mongolian ASSR was renamed the Buryat ASSR. In 1992, the Buryat ASSR was transformed into the Republic of Buryatia.

The Buryat language is one of the Mongolian languages ​​and has its own literary standard.

Believing Buryats mostly profess Buddhism or are shamanists. Buryat Buddhists are adherents of Northern Buddhism (Mahayana), which is widespread in the regions of East Asia: China, Tibet, Mongolia, Korea and Japan. Shamanism, in turn, is widespread among the Buryats of the Irkutsk region, as well as among the old Barguts of China.

In the main countries of residence, the Buryats are considered either one of the ethnic groups of the Mongols, or an independent nationality separate from them. In the Russian Federation, the Buryats are considered a separate nationality from the Mongols. In Mongolia, they are considered one of the ethnic groups of the Mongols, while the Barguts and Buryats are considered different ethnic groups.

Winter yurt. The roof is insulated with turf.
Exhibit of the Ethnographic Museum of the Peoples of Transbaikalia

The traditional dwelling of the Buryats, like all nomadic pastoralists, is a yurt, called a ger among the Mongolian peoples (literally, a dwelling, a house).

Yurts were installed both portable felt and stationary in the form of a frame made of timber or logs. Wooden yurts, 6 or 8 coal, without windows. The roof has a large opening for smoke and lighting to escape. The roof was installed on four pillars - tengi. Sometimes the ceiling was arranged. The door to the yurt is oriented to the south. The room was divided into the right, male, and left, female, half. There was a hearth in the center of the dwelling. Shops lined the walls. On the left side of the entrance to the yurt there are shelves with household utensils. On the right side - chests, a table for guests. Opposite the entrance is a shelf with burkhans or ongons.

The interior of the yurt of the Trans-Baikal Buryats. End of the 19th century.

In front of the yurt, a hitching post (serge) was arranged in the form of a pillar with an ornament.

Thanks to the design of the yurta, it can be quickly assembled and disassembled, it is light in weight - all this is important when moving to other pastures. In winter, the fire in the hearth gives warmth, in summer, with an additional configuration, it is even used instead of a refrigerator. The right side of the yurt is the male side. A bow, arrows, a saber, a gun, a saddle and harness hung on the wall. The left one is female, there were household and kitchen utensils. The altar was located in the northern part. The door of the yurt has always been on the south side. The lattice frame of the yurt was covered with felt, soaked in a mixture of sour milk, tobacco and salt for disinfection. They sat on quilted felt - sherdag - around the hearth. Among the Buryats living on the western side of Lake Baikal, wooden yurts with eight walls were used. The walls were built mainly from larch logs, while the inner part of the walls had a flat surface. The roof has four large slopes (in the form of a hexagon) and four small slopes (in the form of a triangle). Inside the yurt there are four pillars on which the inner part of the roof rests - the ceiling. Large pieces of coniferous bark are laid on the ceiling (with the inside down). The final coating is carried out with even pieces of turf.

In the 19th century, wealthy Buryats began to build huts borrowed from Russian settlers, with elements of the national dwelling preserved in the interior decoration.

From time immemorial, foods of animal and combined animal-vegetable origin have occupied a large place in the food of the Buryats. For future use, sour milk of a special sourdough (kurunga), dried compressed curd mass - khuruud was prepared. Like the Mongols, the Buryats drank green tea, into which they poured milk, put salt, butter or lard.

Unlike Mongolian cuisine, a significant place in the Buryat cuisine is occupied by fish, berries (bird cherry, strawberries), herbs and spices. The Baikal omul, smoked according to the Buryat recipe, is popular.

  Women's national costume. 1856

Each Buryat clan has its own national dress, which is extremely diverse (mainly for women). The national clothes of the Trans-Baikal Buryats consist of degel - a kind of caftan made of dressed sheepskins, which has a triangular notch on the top of the chest, pubescent, as well as sleeves tightly clasping the hand brush, with fur, sometimes very valuable. In summer, the degel could be replaced by a cloth caftan of the same cut. In Transbaikalia, dressing gowns were often used in the summer, for the poor - paper, for the rich - silk. In inclement times, a saba was worn over the degal, a kind of overcoat with a large fur collar. In the cold season, especially on the road - daha, a kind of wide dressing gown, sewn from dressed skins, with wool outward.

Degel (degil) is pulled together at the waist with a belt sash, on which a knife and smoking accessories were hung: a fire starter, a ganza (a small copper pipe with a short shank) and a tobacco pouch. A distinctive feature from the Mongolian cut is the chest part of the degel - enger, where three multi-colored stripes are sewn into the upper part. At the bottom - yellow-red (hua ungee), in the middle - black (hara ungee), at the top - various - white (sagaan ungee), green (nogoon ungee) or blue (huhe ungee). The original version was - yellow-red, black, white.

Narrow and long trousers were made of roughly dressed leather (rovduga); a shirt, usually made of blue fabric - in order.

Shoes - in winter, high fur boots made from the skin of foals' legs, in the rest of the year, gutals - boots with a pointed toe. In summer they wore shoes knitted from horsehair with leather soles.

  

Men and women wore small-brimmed round hats with a red tassel (zalaa) at the top. All the details, the color of the headdress have their own symbolism, their own meaning. The pointed top of the hat symbolizes prosperity, well-being. Silver pommel denze with red coral at the top of the cap as a sign of the sun, illuminating the entire Universe with its rays. The brushes (zalaa seseg) represent the rays of the sun. The semantic field in the headdress was also involved during the Xiongnu period, when the entire complex of clothing was designed and implemented together. An invincible spirit, a happy fate is symbolized by the hall developing at the top of the cap. Sompi knot means strength, strength. The favorite color of the Buryats is blue, which symbolizes the blue sky, the eternal sky.

Women's clothing differed from men's in decorations and embroidery. For women, the degel is turned around with colored cloth, on the back - at the top, embroidery in the form of a square is made with cloth, and copper and silver jewelry from buttons and coins are sewn onto clothes. In Transbaikalia, women's dressing gowns consist of a short jacket sewn to a skirt.

Girls wore from 10 to 20 braids, decorated with many coins. Around their necks, women wore corals, silver and gold coins, etc.; in the ears - huge earrings supported by a cord thrown over the head, and behind the ears - "polty" (pendants); on the hands are silver or copper bugaks (a kind of bracelets in the form of hoops) and other jewelry.

According to some Buryat myths about the origin of the world, at first there was chaos, from which water was formed - the cradle of the world. A flower appeared from the water, and a girl appeared from the flower. A radiance emanated from her, which turned into the sun and moon, dispelling the darkness. This divine girl - a symbol of creative energy - created the earth and the first people: a man and a woman.

The highest deity is Huhe Munhe Tengri (Blue Eternal Sky), the embodiment of the male principle. The earth is feminine. The gods live in the sky. During the time of their ruler Asarang-tengri, the celestials were united. After his departure, Khurmasta and Ata Ulan began to challenge the power. As a result, no one won and the tengris were divided into 55 western good and 44 eastern evil, continuing the eternal struggle among themselves.

Dugan of Green Tara

The Buryats were subdivided into semi-sedentary and nomadic, ruled by steppe councils and foreign councils. The primary economic basis consisted of the family, then the interests poured into the closest relatives (bule zon), then the economic interests of the “small homeland” where the Buryats lived (nyutag) were considered, then there were tribal and other global interests. The basis of the economy was cattle breeding, semi-nomadic among the western and nomadic among the eastern tribes. Practiced keeping 5 types of domestic animals - cows, sheep, goats, camels and horses. Traditional crafts were widespread - hunting and fishing.

  

The entire list of by-products of animal husbandry was processed: skins, wool, tendons, etc. The skins were used to make saddlery, clothes (including fur coats, pinigi, mittens), bedding, etc. Wool was used to make felt for the home, materials for clothing in the form of felt raincoats, various capes, hats, felt mattresses, etc. The tendons were used to make thread material, which was used to make ropes and in the manufacture of bows, etc. Jewelry and toys were made from bones. Bones were also used to make bows and arrow parts.

From the meat of 5 of the above domestic animals, food was produced with processing using waste-free technology. They made various sausages and delicacies. Also, women used the spleen for the production and sewing of clothes as a sticky material. The Buryats knew how to produce meat products for long-term storage in the hot season, for use on long migrations and marches. A large list of products was able to obtain during the processing of milk. They also had experience in the production and use of a high-calorie product suitable for long-term isolation from the family.

In economic activity, the Buryats widely used available domestic animals: the horse was used in a wide range of activities when moving over long distances, when grazing domestic animals, when transporting property with a cart and with sledges, which they also made themselves. Camels were also used to transport heavy loads over long distances. The emasculated bulls were used as draft power. The technology of nomadism is interesting, when a barn on wheels was used or the “train” technology was used, when 2 or 3 carts were attached to a camel. Hanza were installed on carts to pack things and protect them from rain. They used a quickly erected felt house ger (yurt), where fees for migration or settling in a new place were about three hours. Also in economic activities, Banhar dogs were widely used, the closest relatives of which are dogs of the same breed from Tibet, Nepal, as well as the Georgian Shepherd Dog. This dog shows excellent watchdog qualities and a good shepherd for horses, cows and small livestock. In the XVIII-XIX centuries. agriculture began to spread intensively in Transbaikalia.

  

Yokhor is an ancient Buryat circular dance with chants. Other Mongolian peoples do not have such a dance. Before the hunt or after it, in the evenings, the Buryats went out to the clearing, kindled a large fire and, holding hands, danced yokhor all night long with cheerful rhythmic chants. In the tribal dance, all grievances and disagreements were forgotten, delighting the ancestors with this dance of unity. In Ulan-Ude, the Ethnographic Museum of the Peoples of Transbaikalia hosts the summer festival Night of Yohora. Representatives from different regions of Buryatia and the Irkutsk region compete in the competition for the best yokhor. At the end of the holiday, everyone can plunge into this ancient dance. Hundreds of people of different nationalities, holding hands, merrily spin around the fire. In 2013, the number of participants in the yokhor became a record in recent history: the national round dance was danced in 270 Russian cities.

Buryat folklore consists of myths, uligers, shamanic invocations, legends, cult hymns, fairy tales, proverbs, sayings, riddles.

Topics of proverbs, sayings and riddles: nature, natural phenomena, birds and animals, household items and agricultural life.

Folk musical creativity of the Buryats is represented by numerous genres: epic tales (uliger), lyrical ritual, dance songs (the round dance yokhor is especially popular) and other genres. The fret basis is the anhemitonic pentatonic scale.

BOOKS ABOUT BURYATS

Bardakhanova S.S., Soktoev A.B. The system of genres of Buryat folklore. - Ulan-Ude: Buryat Institute of Social Sciences SB AS USSR, 1992.

Buryats / Ed. L.L. Abaeva and N.L. Zhukovskaya. - M.: Nauka, 2004.

Buryats // Siberia. Atlas of Asiatic Russia. - M.: Top book, Feoriya, Design. Information. Cartography, 2007.

Buryats // Peoples of Russia. Atlas of cultures and religions. - M.: Design. Information. Cartography, 2010.

Buryats // Ethnoatlas of the Krasnoyarsk Territory / Council of Administration of the Krasnoyarsk Territory. Public Relations Department; ch. ed. R.G. Rafikov; editorial board: V.P. Krivonogov, R.D. Tsokaev. - 2nd ed., revised. and additional - Krasnoyarsk: Platinum (PLATINA), 2008.

Dondokova L.Yu. The status of women in the traditional society of the Buryats (second half of the 19th - early 20th century): monograph. - Ulan-Ude: BGSHA Publishing House, 2008.

Dugarov D.S., Neklyudov S.Yu. Historical Roots of White Shamanism: Based on Buryat Ritual Folklore. - M.: Nauka, 1991.

Zhambalova S.G. The profane and sacred worlds of the Olkhon Buryats (XIX-XX centuries). - Novosibirsk: Nauka, 2000.

Zalkind E.M. The social system of the Buryats in the 18th - the first half of the 19th century .. - M .: Nauka, 1970.

Historical and cultural atlas of Buryatia. / Nauch. ed. N.L. Zhukovskaya. - M.: Design. Information. Cartography, 2001.

Peoples of Russia: a picturesque album. - St. Petersburg: printing house of the Partnership "Public Benefit", 1877.

Nimaev D.D. The beginning of the formation of the ethnic core of the Buryats // Buryats. Series: Peoples and cultures. - M.: Nauka, 2004.

Okladnikov A.P. Essays from the history of the Western Buryat-Mongols (XVII-XVIII centuries). - Ulan-Ude, 2014.

Khanharaev V.S. Buryats in the XVII-XVIII centuries. - Ulan-Ude: BNTs SB RAS, 2000.

Tsydendambaev Ts.B. Buryat historical chronicles and genealogies as sources on the history of the Buryats / Ed. B.V. Bazarova, I. D. Buraeva. - Ulan-Ude: Republican Printing House, 2001.