The article is devoted to an actual problem — the analysis of the history of the formation of relations between the states of Central Asia and East Turkestan (the Uzbek khanates and Mogolistan), as well as the Kyrgyz tribes of the Tien Shan, Fergana and Pamir, with the Dzungar Khanate (the nomadic state of the Oirats) in the XV-first half of the 18th century on the basis of the introduction of archival materials and multilingual sources into scientific circulation. The relevance of this issue is explained by its limited historiographic tradition, since there are no special studies on this issue in the modern period. In addition, the relevance of studying this problem urgently requires an interdisciplinary and civilizational-cultural approach. The purpose of the work is a comprehensive description of the development of relations between the Oirats of the Dzungar Khanate, on the one hand, and the settled agricultural states of the Muslim peoples of Maverannahr, Khorezm, Fergana, East Turkestan, and the Kirghiz, on the other, which will shed light on the dramatic events that had such an important impact on the historical fate of these peoples. To achieve this goal, the author presented information on this issue, gleaned from various sources and subjected to scientific analysis in domestic and foreign historiography. The chronological framework of the study chosen by the author is quite consistent with the task, since it allows us to analyze the relationship with the indicated neighboring peoples and their role in the history of the Kalmyks and Oirats.

The relevance of this study is explained by its lack of knowledge The relevance of this study is explained by the lack of knowledge on the stated problems: there are no special works on the topic, in most works the problem is considered fragmentarily, although all researchers who studied the history of Kalmykia at the beginning of the 19th century always mentioned the name of N.I. Strakhov as an administrative figure or his work. Assources the authors use the texts of laws approved by Alexander I in October 1801-May 1802, published in 26–27 volumes of the Complete Collection of Laws of the Russian Empire. The authors identified the most important document from the State Archive of the Astrakhan Region (“Command of Alexander I to the Astrakhan Civil Governor Povalishin”), which is associated with the appointment of N. Strakhov. The purpose of this article is to study the process of appointing N.I. Strakhov as the Chief Bailiff of the Kalmyk people based on materials from Russian legislation. The enormous significance of this issue at the beginning of the 19th century was due to the changed geopolitical situation in the south of Russia after the Kalmyk exodus of 1771. Previously, it was the Kalmyk Khanate with its army that provided guarantees for the security of the borders of the Russian Empire. But even after 1771, the Russian administration continued to place high hopes on the Kalmyks. Kalmyks are a Buddhist people with their own worldview, with an established nomadic way of life and centuries-old experience of statehood and legislative tradition, with an organized military structure and weapons, with established long-standing social groups, an ancient written culture and its institutions. These features of the Kalmyks were certainly taken into account by the Russian authorities in their policies at the beginning of the 19th century. Such close attention of Emperor Alexander I to the appointment of N.I. Strakhov as the Chief Bailiff of the Kalmyk people was a recognition of the significant role of the Kalmyks in the region and its civilizational and cultural isolation. 

The article is devoted to the characteristics of the transformation of traditional environmental management among the Russian population of the Selenga River basin, which is part of the Baikal region, in the pre-revolutionary period and at the present time. The Buryats as representatives of the indigenous population inhabiting the steppe landscapes of the above-mentioned area were distinguished by a direct connection with nature and its biological resources. In the historical past, nomadic livestock raising and sedentary agriculture, as well as hunting and craft activities, which became important sources of livelihood, were sufficiently developed in the economic complex. Over a long period of residence in this region, the Buryats managed to accumulate valuable knowledge, acquire skills, and form traditions of adaptive environmental management. The article makes an attempt to analyze the traditional and modern environmental management of the Buryats, which has undergone a certain transformation and changes under the influence of ethno-ecological folk traditions and economic innovations of different periods of time. 

The subject of the study of this article is the corps of assistant ulus trustees – mid-level officials of the management system of the Kalmyk steppe – in the period from 1867 to 1917 through the prism of the prosopographic approach, i.e. by analyzing their career strategies. The basis of the source base was made up of formal lists about the service of officials, as well as clerical documentation of the central and ulus departments, identified in the funds of a number of regional archives of the Russian Federation. Despite the lack of clear legal norms in imperial legislation defining the functional responsibilities of assistants, as well as constant travel across the steppe, the vastness of the territory, and the lack of familiar infrastructure, there were many who wanted to devote themselves to service in the management of small nationalities. But not everyone was delayed for long due to planned further advancement beyond the Kalmyk steppe or as a result of noncompliance with unspoken job requirements. This trend explains the frequent turnover of personnel and their shortage. In the course of the study, the author, having determined the average length of service of assistant trustees in ulus departments, focuses on their social origin and states the presence of nepotism. The corps of assistants represented social capital formed during the 19th and early 20th centuries. from representatives of different estates. As a result of the study, the hypothesis put forward about the interdependence of class and nepotism is confirmed by a number of facts that clearly illustrate it. While settling down themselves, officials sought to help their relatives, providing them with protection and further ensuring their career advancement. 

The article is devoted to the study of the state of animal husbandry in Kalmykia and the problems of settling of the Kalmyk population in the 1930s. During this period, as is known, the Bolshevik government began to accelerate the process of uniting individual peasant farms into collective farms (collective farms and state farms), as well as transferring nomads to a sedentary lifestyle. In this study, the task is to analyze the main reasons that led to a catastrophic reduction in the number of livestock in Kalmykia during the period of continuous collectivization of agriculture, to find out how the Kalmyk people settled and what were the consequences of the voluntary decisions of the Soviet government aimed at changing the models of agricultural production, the way of life of nomads: economic for the region and socio-psychological for population. The novelty of the work lies in the fact that it highlights from new methodological positions, with the involvement of archival materials and published works on the problems of research. 

In the 21st century, when the wave of globalization gained momentum, there were huge changes in the social, political, economic and intellectual life of the country, especially the social ecology of the nomadic culture or the external environment changed and evolved, the mutual respect for tradition and innovation was lost, and the traditional behavior of Mongols tended to be forgotten. This is actually a question of the existence or non-existence of the culture. Therefore, it is necessary to carefully study wedding rituals, which are a complete complex of Mongolian cultural rituals, and to develop methods for promoting and popularizing useful and advanced customs that are compatible with today’s life, and for children and youth to master them from an early age. In particular, it is a meaningful ceremony that symbolizes the good future of the family, which is the foundation of the state, and makes people understand the meaning of the family, and makes them feel the responsibility. The wedding ceremony of the Tzahar ethnic group is specially studied. It is interesting how the genre of poetry has been passed down and how it has changed in the present day. The reasons and factors that led to change have been discussed in this article on the example of home blessing. 

A poem is a bright pearl on a literary gem. Even if you write poetry in your native language, you should have a sacred and clear glory that you should receive the love and gratitude of your readers. After writing poems for several decades, he not only advanced the development of his native language, but also enriched the literary treasury of the Mongolian nation, and was a distinguished artist and outstanding contribution to the literary work. After Saitsogt, he was recognized as the representative of the Mongolian poets of the second generation. When we read poetry, we enjoy multifaceted pleasures, such as imagery, symbolism, ineffable thinking, melody, and meaning. It is the joy and happiness that only poets can give to others with meaningful and melodious language. In the eyes of others, the rain was a dark cloud, but in the eyes of D. Nyamsuren, the rain was “white...”. Also O. Mr. Dashbalbar said to someone that “Poets are people who are the voice of their people who think on a Mongolian and global scale, and are a symbol of their nation”. Analysis of his poems proves that Artai is a national poet. 

The history of Russian Mongolian studies occupies an important place in modern World Mongolian studies. The history of Russian Mongolian studies is associated with the names of famous scientists (N.Ya. Bichurin, O.M. Kovalevsky, D. Banzarov, V.P. Vasiliev, A.M. Pozdneev, A.D. Rudnev, B.Ya. Vladimirtsov). Academician B.Ya. Vladimirtsov made a great contribution to this field with his scientific creativity. Published works testify to the wide range of scientific interests of the famous Russian scientist. In 1908, the researcher traveled to Western Mongolia and began to collect Mongolian folklore, including Oirat songs. Then, in 1911, 1926, and 1935, he traveled to Mongolia again, and collected field materials on oral literature, history, culture, local dialects, and written monuments. His book “Obraztsy narodnoy slovesnosti” (1926) is an important work in the study of Oirat songs, and it contains Oirat local songs such as “Batar Beeliyin Unaga”, “Nariyin Goviyin Zeerd”, “Khargai dungiyin Alim”, and “Zeergenetiyin Shil” in transliteration, preserving the features of the oral dialect. The article discusses the features of these folk songs, denoted in italics. 

In all traditions of Tibetan Buddhism, there are texts of the “Lamrim” class, but the most famous texts are rightfully considered to be those written by the founder of the Tibetan Gelug Buddhist tradition, Je Tsongkhapa Lobsang Drakpa (Tib. je tsong kha pa blo bzang grags pa). The Oirats and Kalmyks have long been familiar with Tsongkhapa’s Lamrim. The history of the existence of these texts in the Oirat language goes back hundreds of years. Studies of Buddhist vocabulary, especially terminology, are untenable without a deep study of Buddhism as a whole as a multidimensional phenomenon and the Buddhist linguistic picture of the world as the intersection point of two most important sign systems — religion and the language that serves it. It is the word that acts as a means of denoting the realities of everyday religious life in the past and present, as a keeper of sacred information and a translator of Buddhist values, religious tradition and culture. The purpose of the article is to review the history of the issue, describe the Tibetan original and its Oirat translation, taking into account the Buddhist terminology used by Zaya Pandita Namkhai-Jamtso when translating Lamrim. A comparative analysis of the Tibetan and Oirat texts, taking into account the Mongolian translations, will further identify the words introduced by the translator to clarify the meaning of the stanzas, the peculiarities of the translation of the proper names of Buddhas and Buddhist teachers, as well as general concepts of Buddhist philosophy.