Modern Buryats. Buryats in the 21st century
Each of us sometimes wants to take a break from everyday routine and relax. At such moments, everyone usually turns on some unusual music. Buryat folk songs are an excellent means of relaxation. They fascinate the listener with their unusual rhythm and wide range of sounds. Turning on such music, you seem to be transported to the distant steppe. And this is no coincidence, because it was the shepherds who composed almost all Buryat songs...
From the history
The first collection of folk Buryat songs was published in 1852. The author of this work was I. G. Gmelin. Before this, songs were passed down orally from generation to generation. The Buryats were mainly shepherds, and this left an imprint on their culture. Most of their songs are drawn-out and monotonous, with a lot of ornamentation and quite whimsical rhythm. This is due to the fact that singers from time immemorial were in the steppe, which left a specific acoustic imprint on any sounds, including human voices. The plot of the songs mainly revolves around important historical events, rituals and various holidays.
National musical instruments played a special role in the development of Buryat folk, the most popular of which were limbe and beshkhur. Separately, it is worth noting hengereg and damaari, which were used in shamanic practice and Buddhist cults. The website portal presents a large number of masterpieces of Buryat folk music, which can be downloaded for free in mp3 format.
Modern Russia is breaking records for the number of emigrants. Buryatia is actively joining the great exodus of Russians to more comfortable countries for living.
Putin's fourth wave
Every year, several tens of thousands of people leave for foreign countries for permanent residence, mainly in the USA, Israel and Europe. The number of people leaving began to grow most sharply in 2012, 2013 and 2014, immediately after the Bolotnaya riots and the famous anti-LGBT decree. National minorities, gays, journalists and social activists are the main part of the political emigrants of the Putin wave. Russians are twice as likely to apply for political asylum as an extreme reaction to persecution and pressure in their home country. There has also been an increase in the number of famous people who are not shy about speaking publicly about their decision. All this is reminiscent of the third wave of emigration from the USSR in the 60s - 80s of the 20th century, when writers, dancers and scientists fled from the country.
But, if in Soviet times for many people escaping from the country was really vital, today more and more often it looks more like another way to improve their living conditions, embellishing and aggravating the situation in their homeland in the eyes of society.
Political asylum, for example, is one of the easiest ways to quickly obtain US citizenship; it is much easier than even fictitiously getting married or marrying a citizen, and even more so than finding a job in an American company and waiting a long time, progressively moving from the green card to citizenship, which can take many years, or even a lifetime. Not to mention that a refugee has the right to receive financial and other assistance from the US authorities.
In most cases, to obtain refugee status, it is enough to provide evidence of persecution based on race, political opinion or sexual orientation. Photo - video materials of beatings, evidence of social and political activity, social network pages, news in the media, etc. and pass an interview.
Looking for a better life
In Buryatia and other national regions, arguments about racial and religious oppression, as well as political motives associated with racial and religious oppression, are more often made. Over the past few years, several well-known political figures and social activists have left for the United States precisely for these reasons.
Many people want to follow their example, especially young people. However, this desire is often dictated not by real persecution, but by general dissatisfaction with the economic, political and other situation in the country and in the republic. Everyday nationalism and lack of work play a big role. As you know, outside the republic, especially in the capital, people with Asian appearance have a hard time. Therefore, only abroad remains.
In theory, residents of Buryatia can claim asylum by providing evidence of infringement of rights and freedoms in the form of a non-functioning Constitutional Court of Buryatia and the need to bring all laws and even the Constitution of the republic itself in accordance with federal legislation. That is, it is possible to prove the absence or inconsistency with the validity of those guarantees that are provided to our subject as part of the Russian Federation.
Persecuted professor Vladimir Khamutaev
One of the most odious refugees of recent times is a former employee of the Belarusian Scientific Center, Doctor of Historical Sciences Vladimir Khamutaev, who emigrated in 2012. Vladimir Khamutaev requested political asylum immediately after he was fired from the research center for absenteeism. According to the scientist, his dismissal was facilitated by his monograph “The Accession of Buryatia to Russia: History, Law, Politics,” which was published after the celebrations of the 350th anniversary of the unification of the two peoples. The main idea of the monograph was that accession was not voluntary. At the same time, many of Khamutaev’s colleagues believe that the author was engaged in juggling facts and distorting historical events in order to lead to a pre-formulated conclusion. And the monograph itself turned out to be provocative in many ways. Also, the BSC denied the scientist’s statement that the dismissal was related to the publication of this work.
However, immediately after leaving the BSC, Vladimir Khamutaev, with the support of the Buryat human rights center “Erhe”, which was formed back in 2006 during the unification of the Ust-Orda Autonomous Okrug and the Irkutsk Region, requested political asylum in the United States for himself and his entire family. His main support was provided by social activist Dorzho Dugarov, who today makes up “Erhe”.
In one of his interviews, Dugarov called Khamutaev’s emigration an evacuation, because he allegedly faced criminal prosecution for inciting ethnic hatred under “political” Article 282. Although law enforcement agencies did not bring any charges against the scientist, there were no investigative actions in the form of interrogations or searches.
Evacuation of Buryatia Dorzho Dugarov
The public learned the details of what “evacuation of the Buryats” was much later, already during the discussion of the criminal case of the unemployed Ulan-Ude resident, pan-mangolist Vladimir Khagdaev, which was opened under Article 282 (calls for separatism and incitement of ethnic hatred), and the young man was also charged with possession of drugs on a large scale. The investigation into the case has already been completed, and Khagdaev will soon face trial.
After the media learned about Khagdaev, the same Dorzho Dugarov immediately offered his help. It consisted, as you probably already understood, in escape. However, Khagdaev considered this option fantastic, especially since he could not leave his family.
“What pissed me off the most was when this Dorzho suggested that I flee the country, knowing that I was under subscription. He offered some fabulous options, as if he had an acquaintance, a general of the Mongolian army, who would meet me on the other side of the border, but we must go to the border in my car. It's as if he knows former Prime Minister Byambasuren. There I will be escorted to the American embassy and evacuated on a military plane. It’s infuriating that they can see perfectly well that I’m raising three children alone and taking care of my old grandmother,” Vladimir wrote on his page on the social network.
At which Dorzho Dugarov was terribly offended and refused to further defend Khagdaev, explaining what he meant by “evacuation.”
“In general, evacuation is the standard back-up move in cases where a person persecuted in his own country for political reasons cannot be saved from imprisonment. For example, we used something similar for the emigration of Vladimir Andreevich Khamutaev, albeit on a smaller scale, and other Buryat emigrants in recent years,” he said in an interview with the site.
At the same time, the scientist Khagdaev himself never spoke of his departure as an escape. The same goes for leaving for the USA via Mongolia.
“The interview for political asylum went very quickly. Again, American friends helped. Today, having already gone through this most difficult stage for many, I see that this is not such a difficult question. It’s in vain that many people dramatize. I need to write about this sometime. In general, there were difficulties that are usual with any move - housing, unusual humidity for us, difficulties with money. At the same time, if you have wide eyes and a kind heart, then America is the best country,” Khamutaev said in an interview with “New Buryatia.
Also, it is not clear what other political emigrants from Buryatia in recent years, whom he allegedly evacuated, Dugarov is talking about.
Persecution of Rajana Dugarova
Another well-known Erhe activist in the past, Rajana Dugarova, also lives in the United States today, but the social activist came to the country a little differently. Before moving to America, Rajana lived in Poland for several years on a Polish card and worked on a research project for a Polish university.
Our people are leaving Buryatia precisely because they are being persecuted because of their views, says Rajana. - I encountered a feeling of paranoia several years ago. This is the first thing that disappears when crossing the Russian border. And now I’m no longer afraid to talk on the phone, look around at visitors in a cafe when meeting friends, or turn on the internal censor when writing articles or posts on social networks. Moreover, the situation has worsened many times since Andrei Bubeev and Evgenia Chudnovets were imprisoned for reposting. Stalin's repressions, when they were imprisoned for telling a joke, they had already arrived! I never thought these times could come back."
It is noteworthy that in Russia there were also no criminal cases, searches, or interrogations against Rajana Dugarova. Rajana, like Dorzho, became known thanks to the events of 2006 in the Irkutsk region during the unification of the regions. “Erhe” then actively prevented this, holding actions, round tables and pickets against the Kremlin’s policies. Vladimir Khamutaev also supported the young scientists, speaking sharply about the possible consequences, and also about the fact that if the Ust-Orda district is united, it will only be with Buryatia.
One of the forms of protest was the screening of the recently released film “The First Nuker of Genghis Khan” by the Buryat film studio “Urga” in the villages of the Ust-Orda Autonomous Okrug. The film was supposed to somehow influence the national feelings of the Ust-Horde residents, as well as the results of the upcoming referendum. Predictably, filmmakers and social activists were reluctantly allowed into clubs and cultural centers, and in some cases they were simply kicked out. This became the reason for a political scandal on the eve of the referendum.
In the end, they tried to bring Rajana Dugarova to justice, but administratively, for an unauthorized single picket during the Congress of Representatives of the Buryat People in the summer of 2006. However, the magistrate of the Sovetsky district considered that Rajana’s actions did not constitute a crime, and the girl had the legal right to a single picket without permission from the authorities. Perhaps this was the only point that can be brought up to the definition of “persecution based on political views.”
Conflict of interest of Bulat Shaggin
The political emigration of the famous publisher Bulat Shaggin looks even less plausible. Bulat himself recently admitted on social networks that he left due to a “conflict of interest with the authorities.”
“They run away from Buryatia because of problems in social and political life, with crime, someone has problems in the service (this is how Buryats are prevented from moving up, despite better service, education, etc.). I can’t say that I want everyone to rush here; someone should work in the Motherland. But there are people who have no choice,” writes Shaggin. - “We have a wonderful apartment with a swimming pool in the complex, an interesting hobby (I make wooden furniture), the ocean and the Gulf of Mexico nearby, a warm climate, rich flora and fauna outside the doors of our house. And this would never have happened if not for the dangerous circumstances. Such a shake-up helps us begin the work of finding ourselves again.”
Bulat Shajzhin actively shares information on how to apply for political asylum and successfully pass the interview, talks about pitfalls and self-interested migration lawyers who charge too much. Bulat himself, in order to save money, received asylum on his own.
However, speaking about the conflicts and dangers that allegedly haunted him in his homeland, Bulat did not cite a single fact. In Buryatia, and in Russia, no criminal cases were opened against Bulat Shaggin, there were no searches or interrogations. It is known that Shagghin took part in several rallies, including in defense of philanthropist Valery Dorzhiev, who was arrested in the summer of 2014 and illegally taken to Yakutia, as well as in defense of BSU. However, Bulat was not the organizer of either the first or the second event, taking part on a general basis, when everyone could speak out. At the same time, the organizers and active participants themselves did not have any problems with the authorities and authorities. But, suddenly, they appeared at Bulat Shaggin’s place.
In an interview with the website portal in 2015, Bulat said that he was being persecuted, that his publishing business had been overcome by financial checks, and that people in uniform were openly following him on the streets of Ulan-Ude.
The last straw, according to Shaggin, was the pressure of the republican authorities and personally the head of Vyacheslav Nagovitsyn, who allegedly prohibited the BSC and BSU from collaborating with the publisher on the book “History of the Buryats.”
“Letters were sent out demanding that the employees of these institutions stop working on the book and stopping cooperation with the Buryaad Soyol publishing house in publishing this publication,” Shaggin said, but, again, did not provide evidence of this.
Taken together, it was these facts that formed the basis for Shazhin’s political emigration to the United States. However, it is worth doubting whether this is the only reason. The suffering of Bulat Shaggin looks too far-fetched and exaggerated against the background of the same Nizodkina and Stetsura, who were subjected to real persecution for their views, were convicted under Article 282, were in a real prison, were beaten at rallies, but returned to their homeland and continue to live in Buryatia. Maybe it's just that the business is unprofitable?
The whole world is a refuge
For those who do not consider the United States as their new homeland, Europe and Asia can also offer protection. Getting to Poland, for example, like Rajan Dugarov, is quite easy. The Pole's card has many advantages and is not that difficult to apply for. For a Pole card, you need recommendations from the chairman of a local Polish organization or a close relationship with Poles. It is necessary to speak Polish at least at a basic level, to know history, culture, and traditions. The applicant for the card must undergo an interview with the consul in Polish. If everything is in order with the documents and interview, after a month the applicant receives the documents.
But if it is possible not to go to Poland, it is better to choose another European country. This is explained by the fact that there are practically no conditions for migrants to live there while waiting to receive refugee status.
For example, you can choose the Czech Republic. Here, a lot of young people from Buryatia receive higher education. From the point of view of migration, this country is almost ideal: proximity to the borders of Russia, a language that is not difficult for Russians, a low level of crime, strong human rights organizations - such a measured European country. But, as experienced people say, you won’t make money here.
Or Germany. Various resources rate Germany as “moderately successful.” This country is the leader in the number of requests from political prisoners (anarchists, antifa, right-wingers, etc.) and LGBT activists.
But in terms of migration policy, European countries are overpopulated; France, Italy and Spain are facing this problem today. The situation is better in Sweden and Belgium. In the Netherlands, there are certain quotas for “humanitarian refugees” - these are residents of Syria, Somalia, and Afghanistan. You shouldn’t come to the UK without a consistently good income; in the country of Foggy Albion, only fugitive oligarchs have recently received refuge.
The Baltic countries have a fairly large internal outflow of population. The most popular country is Lithuania, but there is no special social program and quite high unemployment and corruption. Latvia has approved a new law on asylum, which will regulate their rights. Estonia is less favorable for Russians.
But there is a chance to request asylum in South Korea. According to some reports, a “Buryat contingent” of 30 thousand people is constantly present in the Land of Morning Freshness.
In addition to obtaining refugee status itself, you need to think about integration. There are a number of countries where integration processes are very complex, and it is necessary to obtain citizenship there.
There are countries in which there is social security for refugees during the integration period - benefits within certain limits, subsidized housing, assistance in finding a job, some rights to medical care, to study. But there are countries where there is none of this - a person receives status and that’s it. And he needs to somehow find housing, work, somehow learn the language.
In Finland, the applicant receives regular unemployment benefits during integration, but can work part-time, receiving an amount not exceeding that determined by law. If a child appears, the integration period is extended for another three years.
Being a refugee is not easy. In most host countries, refugees are the most vulnerable and powerless category of the population. Even having a full package of documents cannot guarantee confidence in the future and the fact that one day you will want to return home, but you cannot - your refugee status is immediately lost.
The successors of the Yakut history in the Baikal region are the Buryats - the northernmost branch of the Mongol tribe, settled on both sides of Lake Baikal.
“Now the Buryats are divided into those living in the Irkutsk province or the north-western side of Lake Baikal - the Barga-Buryats, and into the Trans-Baikal or living on the south-eastern side of Lake Baikal - the Mongol-Buryats.”
“The Buryats number approximately 270,000 souls of both sexes, namely: in the Irkutsk province there are up to 100,000 souls and in the Trans-Baikal region up to 170,000 souls.”
The numerical ratio of the Bargu-Buryats and the Mongol-Buryats is shown in the same figures and in later, more detailed works. According to the 1917 census, the number of Buryats was former. Irkutsk province. determined at 98,678 souls about. n., and in the Trans-Baikal region there are approximately 172,157 souls, of which 21,092 souls are Buryat-Cossacks.
It should be noted that during the era of the Russian conquest, the name “Buryat”, apparently, did not apply to the Trans-Baikal people, who “were called by this name by the Russians.”
The newest expert on the Buryat language, history and life, Badzar Baradin, in his article “Buryat-Mongols”, gives a linguistic and historical analysis of the origin of the tribal name “Buryat” in the following words:
“The word “Buryat” is a later version of the ancient word “bargut”. Collective for many small, so-called forest peoples of the Mongolian generation, the word “Bargut”, which had the meaning of dark, wild, unlike the indigenous Mongols of the generation of Genghis Khan, underwent a linguistic change to the word “Buryat” through numerous movements, mixing of tribes and dialects "... "The graduality of changes in this word... Bargut - burgut - burut - burat - Buryat. The expression “Bargu-Buryat” does not at all contradict this position, since this expression undoubtedly appeared in later times.”
The compiler of the Mongolian-Russian dictionary Bimbaev also writes: “Bargo - rude, ignorant. Mongolian tribe Barguts."
If we consider the position of the cited authors to be correct, then the Buryats in the proper sense of the word are only the pre-Baikal, i.e. Irkutsk Buryats, descendants of the ancient Barguts or Buruts, who were so called, undoubtedly, otherworldly steppe Mongols, for in those distant times the northern forest branch the Mongols could not have been more “wild and dark.”
We invite our readers to pay special attention to the linguistic analysis of Banzarov - Baradin, because, as we will see later, it makes it possible to unravel the dark historical knot, which is of decisive importance in understanding the past relationships of the Buryats and Yakuts and their origin.
Trying to unravel the main points of the historical past of the Yakuts during the era of their stay near Lake Baikal, we turned to the modern Buryats in the hope of finding some useful instructions for us in their divisions, language, way of life and history. In fact, don’t we have the right to assert that the later history of the Buryat tribe, which occupied the places of ancient settlement of the Yakuts, flowed along the same channel along which the original history of the Yakuts developed?
That’s why, rather than hovering in the vast expanse of abstract theoretical guesses about how the life of the Yakuts developed near the “sacred” Baikal, wouldn’t it be better for the historian of the Yakuts to try to restore the Baikal stage of their history according to the examples of the history of the Buryats known to us? We take the liberty of asserting that the Buryats and Yakuts - the first in the all-Mongolian world, and the last in the all-Turkish - in the corresponding historical eras occupied a completely homogeneous position and were formed as a result of the collapse of the political power of the Mongols and Turks in the adjacent steppes of Mongolia. The only difference is in time: the history of the Yakut people unfolds several centuries earlier than the Buryat, for the Turkish tribes, as rulers of steppe Mongolia, acted long before the appearance of the Mongolian tribes on the historical arena.
The process of formation of the modern Buryat people cannot be separated from the historical destinies of the main department of the Mongol tribe that occupied steppe Mongolia. The dependence of the history of the Buryat people on the general Mongolian one before the Russian invasion was undoubtedly felt stronger than in the era of Russian rule. Based on later indisputable historical facts, we can judge the early forms of this dependence.
Buryat historian M.N. Bogdanov writes: “Due to the loss of independence, internal strife within Khalkha, extortions from Chinese officials, etc., Mongolia throughout the 18th century. continues to throw out more or less significant groups of clans within the boundaries of the then Russian forts. There is no more talk of the Buryats fleeing to Mongolia.”
It is characteristic that sometimes defectors from Mongolia settled among the Buryats almost by force. According to Bantysh-Kamensky (Diplomatic collection of cases between the Russian and Chinese states. pp. 203-204), some defectors answered the Russians: “Although they are all executed by death and their bodies are thrown abroad, they voluntarily go to the Mungal land they won’t go.” Bogdanov, citing this excerpt, writes: “How significant the numbers of defectors were can be judged by the data given by Bantysh-Kamensky. In 1731, more than 1,500 yurts of defectors resettled and scattered along the river. Alitan, Agutse, Borzhe and Onon. In 1733, it also happened twice... In 1734, 935 yurts, in which there were 2,150 people capable of military affairs, moved to the Nerchinsky district under the leadership of two Mungal taishas.”
It is known, for example, that the Buryats of the Selenga aimag, almost as a whole, are Mongols, “former subjects of Sian Noyon, Sepan Khan and Tushetu Khan.” “The Selenga and Urulga (Onon) Buryats consider themselves descendants of the Khuhu-Mongols of Genghis Khan.” “During the arrival of the Russians in Transbaikalia, within the boundaries of the present Selenginsky district, there actually lived Mongols who had connections with the Mongol princely courts.”
“The Selenga - three Tabangut - clans fled from Mongolia to Russia at the beginning of 1690 and then went back to Mongolia again; then, under the leadership of Bi tan-Darkhan, Dayan-Mongol, Zayatu-Hoshiguchi and Ider-Bodongun, around 1710 they became subjects of Russia.”
In the 17th century Eight clans of the Mongolian Khatagin tribe fled from Khalkha to Russian Transbaikalia.
And among the North Baikal Buryats proper there are many Mongols who settled at different times. For example, during the invasion of Eastern Mongolia by the Western Kalmyk Khan Galdan, eight clans of the Hongodor fled from Mongolia and settled within the bay. Irkutsk province. in Tunka and in the Alar steppe.
M. N. Khangalov, one of the best experts on Buryat life, gives a list of tribes or “bones” of the Irkutsk Buryats. He counted 19 "bones". Moreover, he accompanies 14 of them with the note “left Mongolia.”
The newest researcher of the life and history of the Buryats, P.P. Batorov, writes: “Based on various oral traditions, collected by me in parts, I am inclined to think that all the emigrants who left Mongolia were called “Buryats” and, having gathered in Eastern Siberia, formed the Buryat tribe, and subsequently merged quite firmly with each other.”
Regarding the origin of the name “Buryat”, Batorov refers to his relative Amagaev, who derives it from the verb “buryakha”, which supposedly means “having bitten the bit, not listening to the occasion, dragging and running uncontrollably.” “Therefore, all those people who were fugitives from the borders of Mongolia were nicknamed “Buryazha Garasan Buriyat,” that is, “without restraint, the Buryats who left without permission.”
Amagaev’s hypothesis, essentially speaking, is a repetition of common folk naive etymological reasoning, such as the fact that the name “Kyrgyz” came from the words “kyrk-kyz” - forty maidens or the tribal name “Sakha” (Yakuts) from “saakh” - feces, manure (Theory of Priklonsky, repeating the abusive judgment of Russian inhabitants).
Regarding the origin of the name “Buryat”, in the presence of the above-mentioned completely scientific hypothesis of the learned Buryat linguists, there is no need to “carry around uncontrollably without obeying a reason,” to use the successful expression of the authors of the new hypothesis. But nevertheless, the late P.P. Batorov is not entirely wrong in his statement, for he means the Buryat tribe in its modern composition, in which the “Mongols”, who fall into the category of Buryats, undoubtedly constitute the overwhelming majority. Bator excludes from the number of Mongolian refugees most of the Irkutsk Buryats, the so-called Ekhirit-Bulagats, who are the former Bargut-Buruts: “The Ekhirit-Bulagats have no stories about a direct connection with the Mongols. Also, there are no legends about the flight of their ancestors from Mongolia to Eastern Siberia.”
These “ehirit-bulagat” are the main core of the “Buryat tribe”, which has existed since ancient times. Understanding the legends of the Buryat people themselves, it is not difficult to establish that in ancient times the name Buryat (Burut or Bargut) was attached only to the Ekhirit-Bulagats.
According to a version of the legend recorded by M. N. Khangalov among the Kudin Buryats, the mythical hero Barga-Batur has three sons: the eldest Iluder-Turgen, the middle Gur-Buryat and the youngest Khoredoy-Morgen. It is further reported that Barga-Batur left his middle son Gur-Buryat in the Irkutsk province in the Tunkin department and said:
“You will be the king of this area. Your happiness is here. Gur-Buryat remained in Tunka. From him came the North Baikal Buryats, belonging to the Ekhirit and Bulagat tribes, i.e. the Tungin, Kitoi, Alar, Balagan, Idin, Kudin, Kapsal, Verkholensky, Olkhon and Lena Buryats.”
From the eldest son Ilyuder-Turgen, left near Tobolsk, come the Kalmyks living in Southern Russia, and from the younger Khoredai-Morgen - “the Khorin Buryats on the southern side of Lake Baikal and the Khangin and Sharat tribes on the northern side.”
Here we see that the name Gur-Buryat is assigned only to the ancestor of the Ekhirit-Bulagats, and the numerous Transbaikal Khorins are in the same relationship with these Buryats proper as the Russian Kalmyks.
The mythological self-awareness of the South Baikal Buryats similarly localizes the name “Buryat” only to the Ekhirit-Bulagats. According to the legend recorded by Yumzhats Lumbunov, “shaman Asoykhan... had two sons: the elder Buryadai, the younger Khoridai.” Buryadai gives birth to two - Ikhirit and Bulagat. Ikhirit had eight sons, from whom descend the Buryats who live north of Lake Baikal in Verkholensky, Balagansky, Idinsky and other departments. Bulagat had six sons... “Khoridai had eleven sons, whose descendants are now Khorin and Agin people.”
Here, again, the name “Buryadai” does not cover the Transbaikal Khorints and Agints, descended from Khoriday.
So, the ancient Buryats, both North Baikal and South Baikal, the name “Buryat” was attributed only to the Ekhirit-Bulagats, the bulk of whom live within the bay. Irkutsk province. and only a small part is in the Barguzin region and in the lower Selenga region. (Kudarins who migrated from the Verkholensky steppes during the Russian era). At the same time, we find in the legendary consciousness of the people very strong confirmation of the hypothesis that the name of the Buryats came from the “Bargut-Buryats” living on the western shore of Lake Baikal:
“By the time the Russians arrived, only the North Baikal Buryats, represented by the Bulagats and Ikirits, were called Buryats (a variant of the word bargu), and not all of them. This tribal name, the most common among only the northern Buryats, became the common name for all other tribes - Khorin and others, who at that time bore each of their own tribal names.
Thus, the present-day Buryats, it turns out, are not at all the same Buryats who existed under that name not only in ancient times, when the Yakuts lived near Lake Baikal, but even in the era of the Russian conquest, only three hundred years ago. The Buryat tribe in its modern composition should be considered as a historical new formation. Of the 270 thousand official Buryat souls, it is unlikely that even one hundred thousand can be counted among the descendants of the ancient Buruts - Ekhirit-Bulagats. Their direct descendants live primarily in two current aimags - Ekhirit-Bulagat and Bokhan. According to official data in 1926, the Buryat population was listed as:
In Ekhirit-Bulagat aimak there are 24,399 d.v. P.
In Bokhan aimag there are 14,329 volumes. P.
Total 38,728 d.v. P.
The population of the other two aimags of the North Baikal Buryats (in Alarsky - 19,276 people, in Tunkinsky - 14,000 people) is about 33,000 souls. Of these, barely one third can be considered indigenous North Baikal residents. Within b. In the Irkutsk province, about 28 thousand Buryats remained outside the Buryat-Mongolian Republic. We cannot know which part of these Buryats can be attributed to the descendants of the ancient Ekhirit-Bulagats. In the same way, it is difficult to take into account the small number of North Baikal residents who emigrated beyond Baikal during Russian history. M. N. Zobanov in his interesting work “Everyday features in the epic works of the Ekhirit-Bulagats” writes: “The main core of the Ekhirits can be outlined within the Ekhirit-Bulagats aimag, and the Bulagats only partly within the said aimag, but mainly within ex. Balagansky district. Most of the Buryats of the Irkutsk province, apparently, were Bulagats and Ekhirits, mixed with later immigrants from Mongolia.”
If we are from the total number of Buryats b. If we attribute approximately a third of the Irkutsk province to later immigrants from Mongolia, then the indigenous North Baikal residents, descendants of the ancient Buruts, will amount to no more than 70 thousand souls. In any case, the overwhelming majority of modern Buryat clans consider themselves more Mongols than Buruts.
The Bargu-Buryats differ significantly from their Transbaikal counterparts in their dialect. Ritter’s statement that “the Khalkhas and Khorin Buryats only with difficulty understand the Bargu-Buryats living north of Lake Baikal, because their language is very rough” (Earth Science of Asia, vol. V) is hardly fair in relation to the Khorin people, since Russian history contributed mixing of pre-Baikal and Trans-Baikal Buryats, causing lively cultural and economic communication between them: Mongolian clans, crossing Baikal, naturalized among the Buruts, in turn, the latter went beyond Baikal and settled next to the Hori-Tumets and Mongols. Just as in two communicating vessels water tends to the same level, so in Russian Buryatia the ancient linguistic and cultural difference between the Buryat and Mongolian departments is undoubtedly moving toward gradual elimination. If we take the era of Genghis Khan, then the language of the Buryats was probably much further away from the dialect of the Transbaikal Mongols.
Prof. B.I . Vladimirtsev, in his recently published monograph “Comparative Grammar of the Mongolian Written Language and the Khalkha Dialect,” argues that the Transbaikal Buryat dialects “are approaching the Khalkha dialects in the south” and that the dialect of the Barguzin Buryats is transitional, close to both the northern and southern groups.”
From the above, it is clear that Cisbaikalia and Transbaikalia, due to their topographical and physical-geographical conditions, do not represent closed and completely isolated areas. During the Mongol era, both banks were in active communication and served as the arena of life and activity of the two halves of one Buryat-Mongol people. The pre-Baikal Buryats proper make up the smaller half of the people and culturally in the pre-Russian era, without a doubt, they fully justified their name Barguts - rude, wild and backward. The Transbaikal Buryats are linguistically closer to the Mongols and culturally gravitate towards the latter. It is enough to point out one fact: all the Trans-Baikal people long ago adopted Lamaism, advancing from the steppes of Mongolia, and the pre-Baikal people until recently remained crude shamanists, with the exception of the Tunkin and Alar Buryats. The adoption of Lamaism by the Transbaikal Buryats dates back to the end of the 17th century.
A big difference is noted between the two halves of the Buryat people in relation to the heroic epic. The pre-Baikal people have preserved to this day a legend about their origin from the bull-poroz, the mythical Bukh-Noin (see Ell. §§ 338-347), who, having entered into a love affair with a girl, gives birth to two boys - Ekhirit and Bulagat (or one of them), who became the progenitors of all North Baikal Buryats. This myth is almost unknown among Transbaikal residents.
The question arises: why can’t we extend to the Yakut period of the history of the Baikal region the disintegration of the Buryat tribe into two divisions, due to the adjacency of the territory they occupied on both sides to Lake Baikal? After all, this is, undoubtedly, a reflection of the surrounding physical and geographical environment on human history. If in our time the bodies of Soviet power put forward the problem of creating the Leno-Baikal region, which represents a quite sufficiently identified geographical and economic unity, which will sooner or later be realized as an administrative and economic unity,” then even more so in the era of extensive cattle breeding sides of Lake Baikal could not help but gravitate towards each other. That is why we cannot limit the ancient possessions of the Yakuts in the era of their Baikal history only to the northwestern side of Lake Baikal. It is difficult for us to understand the views of those historians who disown any attempt to spread Yakut history beyond Lake Baikal as something sacrilegious. We must not forget that Baikal freezes for five whole winter months, forming a luxurious ice bridge between both banks. And the Angara River is nothing more than the middle course and continuation of the Selenga. In other words, Transbaikalia and Dobaikalia are irrigated by the same river system. Consequently, the simplest and most natural understanding of the ancient historical routes of movement of the Yakut tribe, in our opinion, should be to coordinate them with the direction of the Angara-Selenga river region. And the transfer of the prehistory of the Yakuts from the Angara to the basin of the distant Yenisei (Minusinsk region or Uriankhai) through vast and impassable forests and mountains is a more artificial interpretation of their past destinies. If historians had irrefutably proven that beyond Lake Baikal and further into Mongolia, peoples of Turkish language and origin never lived, we would perhaps come to terms with the imposition of a kind of taboo on the Yakuts for crossing Lake Baikal. But the authors of the Yenisei hypotheses, as we know, do not even bother trying to look through the pages of ancient Turkish history.
If, from the beginning of the 13th century, the Mongol tribes, in various turbulent periods of their history, constantly allocated refugees to Transbaikalia and Pre-Baikalia, then why can’t we allow exactly the same process during the era of Turkish rule in Mongolia? The Baikal region, which served as a place of refuge for fugitives from the steppe Khalkha during the period of Mongolian history, could not but play the same role in earlier historical eras, for the entire surrounding material environment, as well as economic and political factors, remained unchanged. That is why in analogies with the later history of the formation of the Buryat-Mongol people we find the key to a correct understanding of the past destinies of the Yakut people.
Just as the Buryats are divided into pre-Baikal Bargu-Buryats and Trans-Baikal Mongol-Buryats, in the same way the Yakuts, living near Lake Baikal, were undoubtedly divided into the Vilyuichans, the descendants of the legendary old woman Jaarkhan, and the Yakutians of King Tygyn, the descendants of the legendary Elley-Baatyr, this pan-Turkish cultural hero . Just as the Trans-Baikal Buryats called their pre-Baikal relatives wild and dark Barguts, in the same way the Yakuts of Tygyn certainly treated their pre-Baikal Vilyui people - the Maloyakuts - with some disdain.
Just as the Trans-Baikal Buryats were carriers of a higher religion - Lamaism, and the pre-Baikal people did not part with their shamanism, in the same way the Yakutians of Tygyn had white shamans (aiyy oyuna) and supplemented their income by organizing spring and summer Ysyakhs, kumiss holidays, and the pre-Baikal Vilyui people lived under the rule of the cult black shamans. It should be noted that the cult of white shamans among the Yakuts does not allow bloody sacrifices, limiting the reading of celestial beings, gods and spirits only to the offering of white food (kumis, sora and butter) and the dedication of live horse cattle, and the cult of black shamans is built on cattle sacrifices (“ kereh"). In Yakut shamanistic legends we find evidence of greater development of the shamanic cult among the Vilyui people. The Yakutians, according to the legends we recorded, on especially important occasions called famous shamans from Vilyuy, who with their mystery resurrect even the dead.
If the numerical ratio of the pre-Baikal and Trans-Baikal Buryats is expressed in the figures -100 tons: 170 tons, then the ratio of the Vilyui residents to the Yakutians -89 tons: 145 tons varies little. (We added the northern Yakuts to the Vilyui residents, and the population of the Olekminsky, Verkhoyansk and Kolyma districts to the Yakutians). It is necessary to take into account that with the resettlement to the north, the Yakuts did not increase in number, but decreased significantly.
We determined the relationship between the Yakuts and Vilyuysk people based on their economic life in an earlier legendary era: the former were rich cattle breeders, and the latter, with a poor supply of livestock, had great help in fishing and hunting. Exactly the same picture is drawn when comparing the economy of the Trans-Baikal and pre-Baikal Buryats. I. I. Serebrennikov, whose monograph we referred to above, provides the following materials on the issue that interests us. He determines the number of livestock among the Irkutsk Buryats per hundred souls in the following figures:
Horses - 100.9
Cattle - 171.3
Sheep - 145.3
Pigs - 4.3
“When comparing these data with the figures relating to the Transbaikal Buryats, it turns out that the latter are generally richer in cattle by approximately 2.3 times; in particular, they are 1.5 times richer in horses, 2.5 times in cattle, 2.9 times in sheep and 1.6 times in goats and keep relatively fewer pigs.”
Regarding the state of the hunting industry, he writes:
“In the Irkutsk province, hunting is more widespread than in the Transbaikal region, and here the Buryats, in relatively recent times, were relatively more involved in this trade than the Russians.”
The fishing of the Buryats is expressed mainly in the exploitation of the fish resources of Lake Baikal, but nevertheless, it is very characteristic that this fishery, both in the Cis-Baikal region and in the Trans-Baikal region, is predominantly occupied by people of North Baikal origin. Serebrennikov states the presence of two fishing areas. Alone in the former Olzon Department - “off the coast of the strait separating Olkhon Island from the mainland”; Here, of course, pre-Baikal Yakuts fish, and in Transbaikalia, “the main mass of Buryat fishermen was concentrated here in the Kudarinsky department, located along the lower reaches of the Selenga, near Lake Baikal.” And the Kudarin Buryats, as we noted earlier, are late migrants from the Verkholensky steppes, i.e., by their origin, they are Bargu-Buryats.
So, the Bargu-Buryats, even under modern conditions and the leveling influence of the Russian economy and politics, are 2.3 times poorer in livestock than their Trans-Baikal counterparts, surpass the latter in the development of hunting and monopolize all Baikal fishing in their hands.
If this is the case, then the heroic epic of the Vilyui Yakuts that we have examined restores the picture of the cultural and economic relations of the ancient pre-Baikal Vilyui residents and the Trans-Baikal Yakuts, which exactly coincide with the same relations between the two sections of the Buryat people. Wouldn’t both be the same picture of socio-economic relationships in which the constitution of external nature is reflected, regardless of what ethnic origin and language the people stand before it, Turks or Mongols?
Transbaikalia, compared to Cisbaikalia, is much richer in open steppe areas suitable for use as pastures and extensive cattle breeding. We can judge this from the following digital data on the area under the forest. “In Irkutsk province. 76 million hectares are covered with forest, or almost 93% of the entire territory.” “In Transbaikal province. 19 million hectares or 48% of the total area.”
Although the number of open places in Transbaikalia includes “places that take on a semi-desert character, with a rather poor herbaceous cover”, sometimes “dunes”, nevertheless, the relatively large provision of Transbaikalia with convenient pastures is beyond doubt.
In the conditions of Russian reality, the ratio of the culture of the Bargu-Buryats and the Mongol-Buryats has changed significantly in favor of the former, who, earlier than the Transbaikalians, switched to settled life, developed agriculture and were more successful in assimilating Russian education, customs and morals. But these advantages are due precisely to their poor supply of livestock, and partly to the stronger constraint from Russian colonization. When restoring the past of pre-Russian Buryatia, it goes without saying that one must carefully exclude the influence of new factors in Buryat history.
The next (already twenty-second) Book Salon was held in Buryatia last weekend. The results were summed up, diplomas were distributed, Timur Tsybikov solemnly said the word at his last event as Minister of Culture. But the general public remained in the dark - what is new to read from modern Buryat literature? The publication “Buryat Traditional Costume / Buryaad Araday Khubsahan”, published by the National Museum of the Republic of Buryatia this year, was recognized as the best at the Book Salon. The work is undoubtedly colossal and expensive - in every sense. But this is rather encyclopedic information with colorful illustrations on high-quality paper. Without detracting from the value of the winner, let us dwell in more detail on other publications, reading which you can happily while away the long evenings of the coming winter.
Timur Dugarzhapov and Sergei Basaev “Myths and Legends of the Buryat People”
Two venerable journalists and former researchers joined forces to collect the myths of the Buryat people for the first time. A lot of material was sifted through, and Sergei Basaev began a scientific discussion about the place of shamanism in the typology of world religions. As the authors promise, a second edition will be prepared.
After I became acquainted with mythology, I was inspired by the idea of collecting different myths into one book. And I thought that there is Geser, there are other published epics, but for some reason there is no such collection of myths. Therefore, we collected these myths from different sources, from different authors, and it turned out to be a small but very informative book. God willing, there will be a second edition,” says Timur Amgalanovich.
"Tales of the Peoples of Asia and Apollo Shadayev"
Another great work and again a collection - “Tales of the Peoples of Asia and Apollo Shadayev”. The compiler and author of the project is a social activist from the Trans-Baikal Territory Gonchikbal Bairov.
For the first time in one book he collected the best folk tales of the Buryat-Mongols, India, China, Korea and Japan. Another important mission is to tell the younger generation about the playwright and folklorist Apollo Shadayev from the village of Obusa, Osinsky district, Ust-Orda Buryat district, Irkutsk region (1889 - 1969).
The book came out solid, with beautiful illustrations by the artist Namzhilma Erdyneeva. Relatives of the unique storyteller were also present at the presentation. The volume of the collection is 400 pages.
Thank God that we have such enthusiasts as Gonchikabl Bairov, who hear the call of their ancestors, the voice of the soul of the people. Because we are now at a stage when whether we do something, whether we make a feasible contribution to preserving our language and our culture, will determine whether not only our language, but also our people will live, - commented release of the book, Candidate of Historical Sciences, journalist Lidia Irildeeva.
"Mini ug garbal"
The grandmother-blogger Namzhilma Nanzatovna, famous throughout Buryatia and not only, is also not lagging behind and is releasing her collection. More precisely, a collection of works by children who sent their genealogies to her website “Mungen Tobsho”.
Reading, probably, exclusively for a narrow circle of people, but as a motivator for carefully maintaining your own pedigree, it is an excellent example.
"The Story of the Wonderful Swan"
Not only authors from Buryatia, but also from the Trans-Baikal Territory and the Irkutsk region take part in the Book Salon.
This year, among the guests was Elena Kurennaya, a member of the Russian Writers' Union from Chita. And she presented three books to our court. One is about the Transbaikal journalist and special correspondent for the magazine “Around the World” Nikolai Yankov, the second book is dedicated to the centenary of the death of the Romanov dynasty. And the third edition is the fairy tale “The Story of the Marvelous Swan”. Each line here is written in both Russian and Hungarian.
My book has international significance. These are translations of Hungarian fairy tales into Russian, I translated them myself. The fact is that I was born in Transcarpathia, studied in Kyiv. I came here to work, started a family and I stayed here. But in 50 years I haven’t forgotten the Hungarian language,” she says.
"Where does the sun rise?" (“Naran haana honodog be?”)
Darima Sambueva-Bashkueva’s colorful bilingual book for children is very captivating. Its design, content, attractive price. The stories in the Buryat language were written by Darima Sambueva-Bashkueva herself.
She is known as the creator of popular television programs for children “Untaakhai”, “Lessons of the Buryat Language”, and is a laureate of the III Republican competition of plays in the Buryat language for amateur theater groups. Her works were published in the magazines “Baigal” and “Baikal”. The book was translated into Russian by her husband, the famous writer Gennady Bashkuev.
The texts in the book run parallel in two languages. This is what is needed in every Buryat family where children are growing up. Vivid illustrations were made by the young artist Irina Chemezova.
The artist did a wonderful job on this book. This is a good purchase for parents. I worked on the stories for a long time, because children need a special language. And of course, my children and grandchildren inspired me to write these fairy tales,” Darima Sambueva-Bashkueva told us.
“Art and culture of the Kizhinga Valley in faces”
A big event for all residents and people from the Kizhinginsky district. Honored cultural worker of Buryatia Darima Dymbilova-Yundunova has published a book about outstanding natives of Kizhinga who have achieved success in creativity. On this occasion, fellow countrymen, artists, singers, musicians, and relatives of the characters in the book gathered to congratulate the author. By the way, among the famous people are opera and ballet theater artists Zhigjit Batuev, Bair Tsydenzhapov, Bayarto Dambaev, burdrama artists Marta Zoriktueva, Bilikto Dambaev and many others.
“Hambo lama. Thoughts in private"
This is already the third edition of Alexander Makhachkeev - a quotation book of statements by the head of Buddhists in Russia. As the author himself says, the first one was also published in NovaPrint in 2014. The book then had a “pocket” format and was a resounding success. This was the second quotation book not only in spiritual, but also in secular Buryat literature after the book “Mirror of Wisdom” by the pre-Orombo Lama Erdeni Haibzun Galshiev.
The third edition contained about 300 quotes and sayings of Hambo Lama on 144 pages, covering a time period of about 14 years. For convenience, the book is divided into 23 chapters. The sections dedicated to Hambo Lama Itigelov, officials and deputies, native language and “About myself” have been significantly expanded. New chapters “Institute of Pandito Khambo Lama”, “My People” and “About People” have also appeared.
Almanac "New Prose"
And of course. A collection of stories from the winners of the literary competition “New Prose” from the Inform Policy group of companies. Our readers have already become acquainted with many works by authors from Buryatia, the Irkutsk region and the Trans-Baikal Territory. But reading them on “live” pages, leafing through them and making bookmarks in a book is a completely different matter. Thrillers, ladies' stories, detective adventures from our best authors - a unique publication that you will surely love.
A nation of Mongolian origin living in the territory of Transbaikalia, Irkutsk region and the Republic of Buryatia. In total, there are about 690 thousand people of this ethnic group according to the results of the latest population census. The Buryat language is an independent branch of one of the Mongolian dialects.
Buryats, history of the people
Ancient times
Since ancient times, the Buryats have lived in the area around Lake Baikal. The first written mention of this branch can be found in the famous “Secret History of the Mongols,” a literary monument of the early thirteenth century that describes the life and exploits of Genghis Khan. The Buryats are mentioned in this chronicle as a forest people who submitted to the power of Jochi, the son of Genghis Khan.
At the beginning of the thirteenth century, Temujin created a conglomerate of the main tribes of Mongolia, covering a significant territory, including Cisbaikalia and Transbaikalia. It was during these times that the Buryat people began to take shape. Many tribes and ethnic groups of nomads constantly moved from place to place, mixing with each other. Thanks to such a turbulent life of nomadic peoples, it is still difficult for scientists to accurately determine the true ancestors of the Buryats.
As the Buryats themselves believe, the history of the people originates from the northern Mongols. And indeed, for some time, nomadic tribes moved north under the leadership of Genghis Khan, displacing the local population and partially mixing with them. As a result, two branches of the modern type of Buryats were formed, the Buryat-Mongols (northern part) and the Mongol-Buryats (southern part). They differed in type of appearance (the predominance of Buryat or Mongolian types) and dialect.
Like all nomads, the Buryats were shamanists for a long time - they revered the spirits of nature and all living things, had an extensive pantheon of various deities and performed shamanic rituals and sacrifices. In the 16th century, Buddhism began to rapidly spread among the Mongols, and a century later, most Buryats abandoned their indigenous religion.
Joining Russia
In the seventeenth century, the Russian State completed the development of Siberia, and here sources of domestic origin mention the Buryats, who for a long time resisted the establishment of the new government, raiding forts and fortifications. The subjugation of this numerous and warlike people occurred slowly and painfully, but in the middle of the eighteenth century, all of Transbaikalia was developed and recognized as part of the Russian state.
Life of the Buryats yesterday and today.
The basis of the economic activity of the semi-sedentary Buryats was semi-nomadic cattle breeding. They successfully bred horses, camels and goats, and sometimes cows and sheep. Among the crafts, fishing and hunting were especially developed, as among all nomadic peoples. All livestock by-products were processed - sinews, bones, skins and wool. They were used to make utensils, jewelry, toys, and sew clothes and shoes.
Buryats have mastered many methods of processing meat and milk. They could produce shelf-stable products suitable for use on long journeys.
Before the arrival of the Russians, the main dwellings of the Buryats were felt yurts, six or eight walls, with a strong folding frame that made it possible to quickly move the structure as needed.
The way of life of the Buryats in our time is, of course, different from before. With the advent of the Russian World, the traditional yurts of nomads were replaced by log buildings, tools were improved, and agriculture spread.
Modern Buryats, having lived side by side with Russians for more than three centuries, have managed to preserve the richest cultural heritage and national flavor in their everyday life and culture.
Buryat traditions
The classical traditions of the Buryat ethnic group have been passed down from generation to generation for many centuries in a row. They were formed under the influence of certain needs of the social structure, improved and changed under the influence of modern trends, but kept their basis unchanged.
Those wishing to appreciate the national color of the Buryats should visit one of the many holidays, such as Surkharban. All Buryat holidays - big and small - are accompanied by dancing and fun, including constant competitions in dexterity and strength among men. The main holiday of the year among the Buryats is Sagaalgan, the ethnic New Year, preparations for which begin long before the celebration itself.
Buryat traditions in the area of family values are most significant for them. Blood ties are very important for this people, and ancestors are revered. Every Buryat can easily name all of his ancestors up to the seventh generation on his father’s side.
The role of men and women in Buryat society
The dominant role in the Buryat family has always been occupied by a male hunter. The birth of a boy was considered the greatest happiness, because a man is the basis of the material well-being of the family. From childhood, boys were taught to stay firmly in the saddle and care for horses. The Buryat man learned the basics of hunting, fishing and blacksmithing from an early age. He had to be able to shoot accurately, draw a bowstring and at the same time be a deft fighter.
The girls were raised in the traditions of tribal patriarchy. They had to help their elders with housework and learn sewing and weaving. A Buryat woman could not call her husband’s older relatives by name and sit in their presence. She was also not allowed to attend tribal councils; she had no right to pass by the idols hanging on the wall of the yurt.
Regardless of gender, all children were raised in harmony with the spirits of living and inanimate nature. Knowledge of national history, reverence for elders and the unquestioned authority of Buddhist sages is the moral basis for young Buryats, unchanged to this day.
