The article is devoted to the characterization of the situation with the transformation of the traditional life support systems among the Turkic-Mongolian ethnic groups that developed in the Selenga River basin in the last century. The main feature of the economy of the indigenous population was a direct connection with nature and its biological resources. The author examines the main transformational processes that unfolded during this period in the structure of the traditional nature management of the peoples inhabiting the steppe landscapes of the region. The present study examines the problems and features of the adaptation of ethnic groups to natural conditions, the knowledge and skills of rational nature management among the peoples of the region under consideration. The pastoral model of the past reflects the predominantly adaptive nature of nature management as a result of long-term adaptation to natural and socio-economic conditions. Important sources of livelihood for the nomads were nomadic animal husbandry and agriculture due to established traditions and natural and climatic conditions. Fishing, hunting and forest management, related to side trades, in essence, also provided the vital needs of a person, since they provided food and medicinal raw materials to nomads. The article shows in detail the widespread use of natural resources in the northern and southern parts of the Selenga basin by representatives of the Turkic and Mongolian peoples living in this area. In view of the objective dependence on environmental conditions, man sought to maintain a fragile ecological balance between himself and nature.

The author of this article analyzes one of the most poorly studied problems of world historiography, dedicated to the history of the Golden Horde state. In this case, the author believes that in addition to the established definition of the “Golden Horde”, the name “Ulug (Great) Horde” or “Ulus Jochi” is more applicable, as is generally accepted, for example, in modern Kazakh historiography. Meanwhile, the above definition of the existing state nomadic formation, introduced in the 17th century by Polish and German researchers, in our opinion, somewhat narrows the boundaries of the great state. The relevance of studying this topic is due to the fact that there is still very little literature in modern historiography that studies the status and social organization of tribal associations in the history of the Horde. Often there are facts of underestimation of the contribution of nomads to world history. This omission does not allow scientists to fully explore the role and significance of clans, various tribes and their leaders in conquest campaigns, as well as the management system of acquired territories in a nomadic society, to reveal the features, originality and difference between the so-called “nomadic” empires and the culture of settled communities. This aspect of the study is all the more important, since the state created by Genghis Khan and his descendants contributed to a change in the geopolitical realities of medieval history. And in this, as archival materials show, a significant role was played by various tribes and clans, which later became the basis for the formation of new peoples. The author of the article, having a number of works on this topic, considered it necessary to conduct a brief historiographical analysis on this topic. The works of medieval authors, where the history of Ulug Orda is touched upon in detail, are considered. The study introduces into scientific circulation a number of texts of manuscripts published in the modern period.

Two people participate in the performance of «yas kemalhn» (the tale of the bone). After the final detailed answer, the questioner approves the subject, emphasizing the significance of the highlighted feature of a particular bone process name. At the first answer, a brief and incorrect definition was given, at the second answer, the inaccuracy of the first and the name were noted, which was fully disclosed at the third answer. The purpose of the article is to analyze and compare the version of «yas kemalhn» from the archive of I. I. Popov with the samples of the work available to us. The research material was a text from an archival manuscript, as well as published samples of the genre. The article uses a comparative method. Results. Each feature of the twenty fifth vertebra of a sheep, revealed in «yas kemalhn», reflects the ideas of the ancestors of the Kalmyks — Oirats, who were hunters and cattle breeders at different stages of their history. In Kalmyk folklore there are several versions of the bone statement published at different times. A comparison of a sample from the archival collection of I. I. Popov with the variants available to us shows that the sample from the archive, which is early in time of fixation, has among the signs of the twenty fifth vertebra of a sheep the name «altn khudg» (golden well), which is not found in other variants.

The article is devoted to studying ethnocultural specifics of images of plants in Russian and German phraseology. The aim of the study of this article is to identify the universal and individual features of phraseological phytonyms in the considered language cultures. It is shown that in Russian culture the most important flower symbols are cucumber, lemon, cone and in German “cabbage”, “tree”, “apple”, “bean”, “burdock”. All of a person’s “vegetable” units of expression are systematized into possible groups: 1) external data and a person’s physical condition; 2) intelligence, heredity, life experience; 3) Character traits and relationships between people. The dominant sphere sources of the phytonym metaphor are revealed. The classification of metaphorical models is developed. The spe- cific character of the metaphorical forms of “plant” in the Russian and German language culture is defined and the typology of the metaphors that structure the phytonym concept on different cognitive bases is given. The analysis of the metaphorical representations in linguistic-cultural terms makes it possible to define the specificity of the national character and worldview of the Russians in comparison with the Germans. Thus, the phraseological image of the German and Russian languages serves as a “mirror” of perception and representation of the worldview of each ethnic group. This explains the national-cultural specificity of the phraseologisms in the languages concerned.

Buddhist translated texts form a significant part of written heritage of Mongolian peoples, in particular Kalmyks, and are represented in handwritten materials of I. I. Popov, the collector of Kalmyk folklore of the turn of 19^th–20^th centuries. The paper aims to give description and analysis of Buddhist sutras and samples of narrative literature which were written down by I. I. Popov and preserved in one of his manuscripts entitled as “Translations of various texts from Kalmyk to Russian made by I. I. Popov”. The analysis of the manuscript gives opportunity to define most popular and wide-spread sacred Buddhist texts — “Diamond sutra”, “Sutra of Amitabha”, “Sutra of White Old-man” and other canonical and apocryphal works. Of great interest, in our opinion, are author’s foreword and small introductions to great part of texts because they contain valuable data on informants recorded by I. I. Popov.

Jangar Tuul is a unique cultural heritage that preserves the history, worship and values of early Mongolians. The oral literature and language of any people can inform the culture and express the cultural similarities and differences of the ethnic groups. In Jangar epic, the warrior hero not only wins the competition with his strength, wisdom and knowledge, but also wins because he was born with more virtues. In the example of the Jangar poem, it was clarified that there was a form of appreciation among the Mongolians, who evaluated people based on their virtues given by heaven. Only those with a strong will can win. After all, they are stubborn to achieve their goals, obstacles and doubts cannot break them. They have a strong character, a will to win, and self- confidence. There are such warriors in epics. These are real heroes. The epic gives us vivid examples of endurance and selfless courage. We learn from heroes not to give up in difficult life situations.

This article is devoted to the numerical symbols in Mongolian culture and religion (on the example of 108). Numbers have long been believed to have mystical significance in various cultures and religious traditions. One hundred and eight is an amazing number in world numerology. And Buddhism is no exception. Buddhism is the oldest religion in the world. The author studied the logic of explaining the symbolic meaning of the number 108 in the numerical code inherited from the symbolic thinking of the Mongols, and based on the literary and cultural sources of the Mongolian people, he tried to determine the importance that the ancestors of the modern Mongolians attached to this sacred number. The 108 numbers, which codify some of the teachings of the Buddhist religion, have been clarified by referring to the meanings that have been absorbed into the faith of worshiping and purifying the soul. The rights used by the Mongols could have 54, 27, 21, or 8 pieces. The number of mantras recited is determined by counting the beads. Each round is repeated 108 times. It is believed that after repeating any action 108 times, a person attains perfection. There is an oral legend in Mongolia that the person who recited mantras has “seashell teething” (“Dun shud”) on his palate, when the number of mantras counted by beads on the rosary is fully complete.