• Research dataclose
• Other research productsclose
• Russian close
• Digital Humanities and Cultural Heritage close

Sanj talks about the history of the Torghuts in Kalmykia. According to him, there are several versions of the etymology of the ethnonym Torghut. In the view of the French scholar Paul Pelliot, it derives from the Turkic verb ‘tur’ (to stand) + the plural suffix. The Secret History of Mongols writes that in the beginning turgak kishg, who were Chingis Khan’s bodyguards during the day, consisted of 80 men. After 1206, their number grew to ten thousand. The bodyguards were divided into three groups, including turgak (day guards), keptyul (night guards) and khorchin (bowmen). Apart from providing personal security to the Khan, these guards also served as policemen. In other words, the ethnonym Torghut derives from the word turgak. The contemporary Torghut, however, are not the same as the historical Torghuts. The Torghuts joined the Oirats, which was a feeble union of tribes, in the 14-15th centuries. When the Mongol Empire was split into five khanates, the Oirats were part of a force that opposed Kublai Khan. Following the collapse of the Yuan Dynasty (founded by Kublai), a civil war broke out among the Mongols. Although, according to the established convention it was only the direct descendants of Chingis Khan who had the right to the throne, the Oirat lords started to challenge the status quo. In the 15-16th centuries in their struggle with the Eastern Mongols, the Oirat union suffered defeat after defeat, which prompted their leaders to call a meeting (chulgan) in order to strengthen the union. Despite internal struggles, the union had a centripetal tendency under the leadership of the lords from the Tsoros clan. Nevertheless, several tribes, or clans, left the union and moved westwards. According to Soviet sources, the first among the Oirats to arrive in the Volga region was the Torghut lord Kho-Urlyuk of the Keryad clan. Recent studies, however, dispute this view and show instead that it was the Khoshud lords who first came to this region. The Derbet lord Dalai Taishi was the next to arrive in the Volga. Various Oirat groups thus settled in the territory of today’s Astrakhan, near the Volga, displacing the indigenous Nogais whom the Russians used as a buffer force against foreign tribes. So, when the Derbets drew the Nogais out of their land, the Russians were not in a position to defend their vassals. The third wave of Oirat arrival took place when the Torghuts headed by Kho-Urlyuk’s older son, Luuzang, came to the Volga. Once settled, Luuzang carried out a policy to attract into his dominion various Turkic tribes, including the Tatars, Nogais and Tomuts. According to Nikita Bichurin, the Tomuts were a mix of Tatars and Bashkirs who had a religion that was also a mix of various religions, including shamanism, Buddhism and Islam. During the Oirat/Kalmyk settlement, half of the Tomuts dissolved among the Oirats, while the other half left for Crimea, becoming the Crimean Tatars. Sanj Khoyt says he wrote an article about hybridization, or ethnic mixing in Kalmykia. According to his research, the Kalmyks mixed with many ethnic groups, including Russians, Kazakhs, and peoples from the Caucasus. Hybridization took place among all social strata, including the aristocracy and ordinary people alike. Ordos (China) is the motherland of the Torghuts. According to available genetic and ethnographic data, they were most likely Eastern Mongols. After joining the Oirat union, the Torghuts, who consisted of Mongol and Turkic tribes, were headed by the Keryad clan. The Torghuts reached the Volga region through Central Asia while incorporating on their way various clans and tribes. Hence their colorful composition. The Torghuts differ from the Derbets both in terms of their dialect and customs. In the Volga region all these groups – the Torghuts, Khoshuds, Zyungar, Khoit, etc. – came to be known under the umbrella term of Kalmyk. Owing to widespread Russification, today the difference among various Kalmyk groups is negligible. With the passage of time, some Kalmyks, especially impoverished individuals, engaged in fishing. Those Kalmyks who lived close to the Volga and the Caspian Sea became good fishermen. Historically, the majority of Kalmyks were Torghuts, which means that the Kalmyk Khanate was in fact a Torghut Khanate. Hence, the Kalmyk Khan Ayuka described himself in his letters as a Torghut Khan. When in 1771 the majority of the Kalmyks, or Torghuts, set out on a return journey to Dzungaria, the number of the Torghuts that remained in Kalmykia diminished accordingly. When the Khanate was abolished by the Russian government as a consequence of this exodus, the Tundutov family of the Choros clan of the Derbet were appointed as representatives of the Russian administration among the Kalmyks. Historically, the Torghuts participated in religious wars. When Kagyu and Gelug schools of Buddhism fought with each other in Tibet, the Oirats supported Gelug, while the Khalkhas, or Mongols, supported Kagyu. It is known that a contingent of Torghut soldiers from the Volga reached Zungaria and Tibet. After their military campaign, they returned home. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin.

Enregistrement de l'histoire de l'��ne de Nasreddin Hodja en russe

Mergen says that of all schools of Buddhism, Gelug was the most open to the masses. Whilst other schools, which were more closed, did not send out missionaries, Gelug pursued this line of activity. Despite being like this, Gelug also comprises of esotericism and secret tantric practices. The Oirats played an important role in the establishment of the Gelug tradition. Gushi Khan’s campaign, the creation of the Kokonor Khanate and the creation of a theocratic state in Tibet itself – these are all the contribution of the Oirats. The Oirats were also first among the Mongolian peoples to adopt Buddhism. In addition, the Kalmyks were instrumental in spreading Buddhism in modern Europe and the United States. There are many hypotheses about when Buddhism spread among the Oirats. Some scholars say that it was during Chingis Khan, others take it further back to the pre-Chingis period, and yet there are scholars who contend that Buddhism began to spread in the 17th century. At present, there are no historical sources to verify any of these theories. Before adopting Gelug, various Mongolian tribes practiced other Buddhist traditions. The question of why Mongolian tribes chose Gelug can be explained partly by the fact that Altan Khan of Mongolia had personal contact with the Dalai Lama III, head of the Gelug school. Born in the 15th century, Gelug spread among the Mongols in the 16th century. Why was Gelug so popular among the Oirats? In Mergen’s view, this school’s lavish ceremonies involving large numbers of monks might have attracted the Oirats. To this should be added Buddha’s prediction that his religion would spread to the north. There could be geographical factors as well added to this explanation. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

В статье рассматривается участие Кубы во Второй мировой войне, ее сотрудничество с США; раскрывается вклад кубинских военных в борьбу с немецкими подлодками в Карибском море и по сопровождению морских конвоев; освещается борьба со шпионажем на острове, участие кубинцев в снабжение союзников товарами по леднлизу и кампания солидарности с Советским Союзом. Kharichkova, L.V. Cuba's participation in World War II

Tolochko D. M. The problem of Jewish refugees from Poland in Soviet-German relations (September 1939 – June 1941)

Статья посвящена одному из тысяч предметов истории и искусства, которые утратили музеи на территории Беларуси в годы Великой Отечественной войны. На основе различных источников прослеживается судьба скульптуры «Три грации» в годы оккупации. Уточняется внешний облик культурной ценности и ее состояние. Pankov, Yu. V. "Three Graces" from the Gomel Museum. The artifact that disappeared during the year of occupation

Zubachevsky V. A. Soviet-German Military-Political Relations (1920–1923)

РЕФЕРАТ Выпускная квалификационная работа 106 с., 8 рис., 66 табл., ____45______источников, 4 прил. Ключевые слова: Геолого-физическая характеристика, разрез, поиски, стратиграфия, бурый уголь, вещественный состав, буровые работы, недра . Объектом исследования является (ются) Шабуровская площадь Цель работы – локализация прогнозных ресурсов бурых углей Шабуровской площади по категориям Р1 В процессе исследования проводились изучение литологической характеристики, строения и параметров Шабуровской площади В результате исследования изучены состав и особенности строения участка Основные конструктивные, технологические и технико-эксплуатационные характеристики: Степень внедрения: не планируется Область применения: работа может применяться для выполнения поисковых работ на бурые угли Алтайского края. ESSAY Final qualifying work 106 pp., 8 fig., 66 tab., 45 ____ ______ sources, Appendix 4. Keywords: geological and physical characteristics, the cut, the search, stratigraphy, lignite, material composition, drilling, mineral resources. The object of this study is (are) Shaburovskaya area Objective - localization of probable resources of brown coal Shaburovskoy area P1 category The study carried out to study the lithological characteristics of the structure and parameters of the area Shaburovskoy The study examined the composition and features of the site structure The basic constructive, technological and technical and operational characteristics: Degree of implementation: is not planned Scope: the work can be used to perform search operations in the brown coals of the Altai Territory.

[ARTICLE EN RUSSE] In this article on the basis of Russian and Swiss concepts and methods of cultural geography, the authors Irina Babich and Julia Wirth consider the role of cultural values in the process of positioning territorial brands (case study — North Caucasus and Switzerland).

В статье рассмотрены актуальные проблемы сохранения исторического образа города. Одна из важных задач при сохранении объектов культурного наследия – создание комфортной городской среды, которая гармонично сочетает в себе исторические архитектурные здания и сооружения и современную застройку. Выявлены проблемы сочетания старой и новой застройки, гармоничное использование специфических черт той или иной эпохи в новаторской концептуальной архитектуре, а также влияние принятых решений на капитализацию объектов городской среды, относится к важнейшим проблемам, стоящим перед современным архитектором. Исследованы вопросы сохранения историко-культурной среды. Структурированы направления восстановления, сохранения и преобразования городской среды. O. A. Popova. PROBLEMS OF PRESERVING THE HISTORICAL IMAGE OF THE CITY AND PRESERVATION OF ITS ARCHITECTURAL HERITAGE