The Volga Tatars are divided into three subpopulations: the Kazan Tatars, the Mishars, and the Kryashens. The Kazan Tatars and Mishars are Muslims, the Kryashens are Christians (Kryashens = baptized). The article examines scientific data (anthropological parameters, frequencies of Y-chromosome haplogroups, mtDNA, and HLA class II genes) characterizing the Volga Tatars and other Eurasian populations. During the main phase of their formation (1550–1560s), the Kryashens separated from the Kazan Tatars and Mishars. Later, a limited number of newly baptized people were included among them. The Volga Tatars have 4.0% carriers of Mongolian Y-chromosome haplogroups (C2, D and O) and 13.2% of Siberian haplogroups (Q1a, Q1b, lines of haplogroup N1a), as well as 16.5% of East Eurasian mtDNA haplogroups (A, D, C and D). They have not been identified among the Kryashens. According to Y-chromosome haplogroups, two ethnic components of the Kryashens have been identified: Russians (37.5%) and Nogais (62.5%). They are significantly represented among the Kazan Tatars and Mishars. The Kazan Tatars and one of the Mishar groups have anthropological features of Mongoloidity. Taking into account the data of population genetics, these same features in a small number of Kryashens are a manifestation of sub-Laponoidity. The genetic portrait of the Kryashens, as a first approximation, characterizes the populations of the Kazan Khanate as of the mid-16th century. They did not have anthropological features of Mongoloidity, Mongolian Y-chromosome haplogroups, and East Eurasian mtDNA haplogroups. The Kazan Tatars and Mishars received them from the Kalmyks, who came to the Northern Caspian region in the first half of the 17th century. They did not have anthropological signs of Mongoloidity, Mongolian and Siberian Y-chromosome haplogroups, as well as East Eurasian mtDNA haplogroups. A hypothesis has been formed about the first stage of the ethnogenesis of the Kryashens: their basis was made up of Russians who ended up in the Kazan Khanate as captives.

It is time for all television management to increase the time spent on programs that showcase Mongolian national heritage, culture, and customs, and to ensure that they are broadcast continuously throughout the year, especially programs that showcase the lifestyles of nomads and herders. Today, many television channels in Mongolia enrich their programming with interesting shows to attract viewers by purchasing and translating foreign programs or, in some cases, copying and imitating them, either legally or illegally. When looking at the supply of entertainment programs, locally produced shows account for more than half of the total. Since the advent and development of television in our country, program structure classifications have been conducted at various levels. For instance, classifications have been undertaken by television management, program planning departments, research and analysis projects with specific goals, or even at the level of student coursework and dissertations. The primary criterion for classifying television program structures has traditionally been the direction or type of the broadcast. For example, in 1989, the Institute of Philosophy, Sociology, and Law of the Mongolian Academy of Sciences (MAS) and the Mongolian National Television and Radio Authority (MRTUKH) jointly conducted a sociological study titled ‘Television and Viewers.’ In Chapter III, titled ‘Program Structure and Themes,’ it was noted that ‘The program structure of Mongolian television primarily consists of Information (about 15%), Propaganda and Promotion (about 9%), Youth (9%), Children (about 9%), Sports (about 7%), Culture and Arts (7%), Music (8%), and Films (38%). Films account for the largest percentage in the program structure, while information, youth, and children’s programs have slightly higher percentages compared to other types of broadcasts.’ These classifications were based on the program planning and execution results for the first half of 1989.

Travel literature often combines factual accounts and artistic expression to narrate the fascinating events and experiences of kings, nobles, scholars, and historical figures during their journeys. This ancient tradition was not only widespread in the Mongolian language but also extensively developed in Tibetan. Additionally, such works in Mongolian literature reflect religious practices, social interactions, and cultural exchanges. This paper will discuss in detail the artistic characteristics and historical development of Mongolian travel literature based on research. Travel literature combines documentary and artistic methods, enriching the worldview, emotions, and feelings of Mongolian people with artistic depictions. The artistic characteristics of Mongolian travel literature are mainly expressed in poetic form, which brings readers into the atmosphere of the journey and brings the feeling of the journey to life. Mongolian travel literature is not only a geographical map, but also a powerful means of expressing the psychology and social relations of Mongolian people at that time.

In this article, the author presents a classification of Mongolian folklore and modern poetic works on the themes of nature conservation and ecology, based on specific examples of epics, blessings, praise, and poems. The teachings of the Mongolian people, such as cutting down trees, destroying plant roots, hunting animals, and breaking nests, are wellestablished in Mongolian folklore. Even today, the Mongolian people have established basic principles and guidelines for how to properly interact with mother nature, and the idea of respecting, loving, and protecting nature has survived to this day. There are many ideas in ancient Mongolian literature that praise, love, and protect mother earth, mountains, water, heaven, earth, plants, and animals. It is common to find passages in praise, legends, epics, and poems that praise and admire nature, mountains, water, and plants. This has had a great influence on future generations to love and protect their animals, and to respect and protect their mountains and water as “owners” and “living” and to preserve them in their pristine state. Today, this idea and tradition remains, and it has become the main foundation of our Mongolian understanding of nature conservation.

This article is devoted to identifying items of the Buddhist cult of the Kalmyks by applying the method of continuous sampling in the process of studying the State Catalogue of the Museum Fund of the Russian Federation using the keywords "Kalmyks" and "Buddhism". The object of the study is Buddhist collections associated with the Kalmyks and currently located in museum institutions of the Russian Federation, the subject is Buddhist exhibits identified by the author and other Russian researchers. The purpose of the article is to study the history (conditions and reasons) for the formation of such collections. Results: the conducted study made it possible to identify a number of Russian museums that are the owners of Kalmyk collections of Buddhist items. It is shown that museum collections were formed during the 19-20th centuries based on the study of the history of the peoples subject to the Russian Empire, which in the 17th century included the Oirats who came from Dzungaria. The author identified the main conditions for the formation of Kalmyk collections: gifts from Kalmyk deputations to members of the imperial family during official events; collection of ethnographic information about the subjects of the empire; all-Russian exhibitions (historical costume, industrial, etc.); administrative and territorial affiliation of the territory of compact residence of Kalmyks. The author examines some exhibits in detail. The need for further study of religious objects of Kalmyks as part of the cultural heritage of all peoples of the world professing Buddhism is asserted. Obviously, a complete and multifaceted analysis of Buddhist culture requires a comprehensive study that combines in an interdisciplinary direction the methods of historical research with various approaches of other scientific disciplines — philosophy, art history, ethnocultural studies, etc.

The review discusses the main advantages of the collective monographic work, reveals its main content, indicating the relevance and debatability of the stated issues, as well as the practical value of the work (historical experience and modernity). The degree of compliance of the content with the stated goals and objectives, as well as the completeness and methods of their solution are analyzed. The extensive base of sources introduced into scientific circulation and used by the authors for a comparative analysis of statistical data revealing the dynamics of the transformation of nomadic societies is noted. The determining role of changes in the habitat, weather and climate factors, soil condition, vegetation and landscape as a whole is shown, which, of course, had a huge impact on the economic activity of nomads and the transition to sedentarism. The reviewer comes to the conclusion about the scientific significance of this work for the development of nomadology, for a more understanding of the mechanisms of transformations at various stages of the transformation of nomadic societies in the south of Russia, as well as a systemic rethinking of the motivation of the government policy carried out in the imperial and Soviet periods, and its effectiveness. The review also makes a number of recommendations.