The article discusses the most important sources of Mongolian and Oirat-Kalmyk medieval law – the Great Yasa of Genghis Khan and Iki Tsaajin Bichik of 1640, which played a significant role in the formation and development of the legal system of nomadic Mongolian peoples. These two legislative monuments, in combination with other sources of law, regulated the nomadic army, organized according to a military hierarchical principle, streamlined the system of economic culture and social organization of society, covered various branches of law – criminal, civil, spiritual (religious), family, inheritance also procedural (court procedure, issues of administrative management of a militarytype state). In the system of Mongolian law, a fairly common legal source was “zarlik” (labels) – decrees of the Great Khans of the empire and individual rulers of the states of Genghisides, granted, protection and other letters. In the framework of our scientific research, the goal was set, through an analysis of the “Great Yasa” of Genghis Khan and “Iki Tsaajin Bichik 1640”, various labels of medieval rulers of the Great Mongolian State, to show the features of the legal regulation of public relations in the Golden Horde, in particular, in Mongolian and Oirat nomadic state formations.

The article analyzes the role of the Bedouins in the general revolution of 1882 in Egypt. In 1882, British troops occupied Egypt, incorporating it into the British Empire. Features of the economic and cultural type of the peoples of Egypt primarily depend on the natural and climatic conditions of the habitat. Among the population were nomadic shepherds who raised cattle. The Bedouins in Egypt are part of the country’s indigenous population, leading a nomadic lifestyle. The word Bedouin itself is translated from Arabic as “desert dweller” and is contrasted with the word khadir “settled person”.

Opposing political forces tried to attract nomads to their side, but they always took an independent position, maintaining a hostile attitude towards urban civilization. Nomadic militias joined the Egyptian army in resisting British intervention. At the same time, the Bedouins protected friendly Christians during massacres, looted Muslims in the suburbs, and sold cattle to the British quartermasters. During the British occupation, nomadic societies gradually integrated into the new market economy as pastoralists and service personnel for European tourists. The use of the even-analysis method allowed the authors to organize and structure the information in the form of an event series.

The history of Kalmyks is rich in material. Certainly there were honorable people in the history of Kalmyks. Their names will not be forgotten. One of them is Mazan Bator. In 1672-1677, Mazan Bator was the leader of the army, which stood up along with the Russians and Circassians for the enemy, gave their life, and poured their red blood. Some documents about Mazan are stored in the Central State Archive of Ancient Acts (TsGADA) in Moscow. Nowadays, many things are known about Mazan. This name is also included in many legends and has been immortalized among the Kalmyks. In this article, 3 oral story told by by T. S. Tyaginova will be published. These 3 story were written in the spring of 2018 by B. M. Kovaeva who listened Tyaginova, recorded her words with a video camera, and by hand. Oral history is the collection and study of historical information about individuals, important events using audiotapes, videotapes, or transcriptions of interviews. The oral stories about brave warrior, who had a good mind and a good heart, published in this article, reveal the history of the Kalmyks. There are some words borrowed from the Russian language. Mazan’s heroic character deserves to be highlighted in public memory and opinion.

Alchiki (dice) game is an ancient folk game of nomadic peoples. It was known throughout Eurasia from the Atlantic to the Pacific Ocean, from the Kola Peninsula to Asia Minor. This folk game was extremely popular among the pastoral peoples of Eurasia, as well as in the Caucasus, in Central Asia. It was played mainly by children and youth, but also by adult men, while women rarely took part in this folk fun. There are suggestions that the game comes from a rite that appeared during the period of domestication of animals. The game inventory of folk children’s fun consisted of a large number of articular bones of small animals, the agreed number of which the players knocked out with a special bone (a bat). The dice that fell on the winning side were taken by the winner. The subject of the research is the Kalmyk folk game of alchiki. The purpose of the study is to study the existence of this game among the nomadic Kalmyk people, to analyze the variants of the game among the Mongolian peoples. The research materials were the historical and ethnographic works of Russian scientists, folklore collections, and the author’s field notes. At present, the folk game of alchiki is not so well known among the current younger generation. The active popularization of this folk game among children and youth will be another effective step in the revival of the national culture of the Kalmyks.

The traditional dance art of the Uyghurs is diverse: the dances differ from each other both in the manner and nature of the performance, and in the geometry of the dance, a peculiar compositional structure, rhythmic structure, the number of dance movements performed, etc. The article describes the process and results of the reconstruction of the ancient Uighur dance «Sama». The author revealed the structural features and semantics of archaic dance. The author describes the structural features and semantics of archaic dance. In modern Kyrgyzstan, this dance has been lost, but efforts are being made by scientists, connoisseurs of folk art, and the public to revive it. In the process of rebuilding the dance, two aspects emerged. The first aspect is the invariant features of the circle dance. Archaic folk ideas about the world and typological features of the Turkic and Mongolian cultures are visible here. As the second aspect, the author considers the modern processes of contamination of pre-Islamic and Islamic ideas. It can be stated with satisfaction that the reconstruction of the «Sama» dance was successful, as evidenced by its display at mass holidays and the fact that it has become part of the everyday life of family celebrations. The author hopes that the ancient folk dance after its second birth will continue to exist among modern carriers of the Uighur culture.

The Zahchin Monastery is a continuation of the Oirad Dzungar Kingdom’s temples. The Oirad Monastery was first led by Baivgas and all the princes of Oirad took one of their boys to become a monk together with two hundred commoner boys in Tibet to the Dalai Lama and Banchin Bogd and became Buddhists. Among these beginners, the famous nobleman Ravjamba Zaya bandida Namkhaijamts, Achit tsorj, Darkhan tsorj, Darjaa gavj, Ravjamba Sodov, and many other wise men appeared in the Oirad region with the teachings of Bogd Zonkhov’s modern yellow hat religion, Dalai Lama, and Banchin bogd’s book of prophecies. «Oiradyn ikh khüree» was established and the religion was started. Ravjamba Zaya established «Oiradyn ikh khüree» and trained hundreds of disciples, the wise interpreters Agwaanloroijamts, Radnaabadraa, Uyzen nanso, Gunten gavj, Erh tsorj, Sharav gelen, Tarva gavj and Warrior nanso were the leaders. It is recorded in history that Ravjamba Zaya Bandida established the «Oiradyn ikh khüree», branched off from it and founded many monasteries and churches, and carried out major religious and cultural activities in Khalkh, Övörlögch, and Halimag.