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Journal articles on the topic 'Kalmyk Songs'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Tamara G., Basangova. "Review of the book «Kalmyk songs about Siberia. – M.: Bumba, 2023. – 216 p.»." Kavkazologiya 2025, no. 1 (2025): 383–86. https://doi.org/10.31143/2542-212x-2025-1-383-386.

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One of the unexplored problems in Kalmyk history is the spiritual life of the Kalmyks during Sta-lin’s exile. There is scant information about Kalmyks conducting calendar rituals, household ritu-als, and performing folk songs and dances during these years. The internal protest of the Kalmyks was expressed, first of all, in songs dedicated to the sad day of the Kalmyks eviction on December 28, 1943. Kalmyk folklorists started the recording and study of songs of Stalin’s exile only in the nineties of the last century. This collection is notable because it brings together, for the first time in K

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2

Boldyreva, Indzhir M. "Песни о выселении калмыков и их возвращении из Сибири, записанные у информанта М. Б. Мудаевой". Бюллетень Калмыцкого научного центра Российской академии наук 15, № 3 (2020): 251–63. http://dx.doi.org/10.22162/2587-6503-2020-3-15-251-263.

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Goals. The paper introduces texts of songs dealing with the Kalmyk deportation and its follow-up period recorded from M. B. Mudaeva. These songs illustrate the historical truth of 1943 nation-wide tragedy and enormous happiness of the ones to have survived and returned to ancestral lands. Materials. The work examines songs recorded by the scholars of Kalmyk Research Institute of Language, Literature and History (present-day Kalmyk Scientific Center of the RAS) from M. B. Mudaeva during the 1960 folklore research expedition in Yashkulsky District. The song Hal’mgudyg nүүlһsnә tusk dun (‘Song of

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3

Mitruev, Bembya L. "О переводе двух песен эпоса «Гесер» Б. Бергманом". Oriental Studies 14, № 3 (2021): 606–25. http://dx.doi.org/10.22162/2619-0990-2021-55-3-606-625.

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Introduction. In 1802–1803, Benjamin Bergmann made a trip to the Kalmyk steppes to collect historical, literary, and folklore material on the Kalmyks and the Kalmyk culture. The result of this journey was the 1804–1805 publication of “Nomadische Streifereien unter den Kalmüken in den Jahren 1802 und 1803” (Nomadic wanderings among Kalmyks in 1802–1803) in Riga, which up to the present day has not lost its importance as a source of information on the culture and life of the Kalmyks in the 18th and 19th centuries. The four-volume work contains translations of various texts from Kalmyk into Germa

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4

Mitruev, Bembya L. "Б. Бергман и его труд о калмыках и калмыцкой культуре". Бюллетень Калмыцкого научного центра Российской академии наук 16, № 4 (2020): 149–75. http://dx.doi.org/10.22162/2587-6503-2020-4-16-149-175.

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Introduction. During the period from 1898 till 1901 the German researcher Benjamin Bergman travelled to the Kalmyk steppes where he collected a lot of historical, literature and folklore materials. The result of this travel was the publication of the four-volume book “The Nomadic Roaming among Kalmyks in 1802–1803” by B. Bergman in 1804–1805 in Riga, this book is an important source of the information about the literature and culture of Kalmyks of the XIX century. Among the translations of the texts, this publication contains the translation of two songs of Geser from Kalmyk into German. This

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5

Guchinova, E. B. M., and Ts B. Seleeva. "Can subalterns sing? Kalmyk songs about their exile to Siberia." Shagi / Steps 10, no. 1 (2024): 84–106. http://dx.doi.org/10.22394/2412-9410-2024-10-1-84-106.

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The article deals with Kalmyk folk songs about the deportation of the Kalmyk people to Siberia (1943–1957). The purpose is to exhibit the Siberian cycle of Kalmyk songs as a special genre, to elucidate its folklore specifics and to show how its pragmatics have changed depending on the political context during the last 80 years. The study is based on a corpus of 80 texts in the Kalmyk language. The songs were collected among folk song performers in Kalmykia, and from archival recordings, social networks and published songs. The tradition of the Siberian song operates with its own fund of variou

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6

BORLYKOVA, Boskha, Tatyana BASANOVA, and Savr MARSUNOV. "On the problem of studying the texts of Kalmyk songs-shastras (based on archival materials of the Russian Geographical Society)." Epic studies 4, no. 36 (2024): 84–94. https://doi.org/10.25587/2782-4861-2024-4-84-94.

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This article continues the study and introduction into scientific circulation of Kalmyk songs-shastras praising Buddhism. The purpose of the article: to study the early recordings of songs-shastras recorded in the Oirat script “todo-bichig”. The novelty of the work lies in the introduction into scientific discourse of unknown and little-known texts of Kalmyk songs-shastras. The material for the study includes the texts of songs-shastras stored in manuscripts for more than one hundred and fifty years in the Scientific Archives of the Russian Geographical Society. The songs were recorded by grad

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7

Baljin, Danbuerjiafu (Damrinjav), та Baazr A. Bicheev. "Орос болон өрнө дахинд ойрад-халимагийн ардын дууг цуглуулан тэмдэглэж, эмхэтгэж, хэвлүүлсэн тойм (= История записи и публикации народных песен ойрат-калмыков в России и Европе)". Монголоведение (Монгол судлал) 12, № 3 (2020): 529–66. http://dx.doi.org/10.22162/2500-1523-2020-3-529-566.

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Introduction. Oirats of China, Mongolia and Kalmyks of Russia live in three different countries — but share common ethnic ancestry. Oirats of China primarily reside in Xinjiang, Qinghai, Gansu, Inner Mongolia, and Hara-Muren (Amur River valley). In Mongolia, Oirats traditionally inhabit western provinces, such as Uvs, Khovd, Bayan-Ölgii, Zavkhan, and Khӧvsgӧl. In Russia, Kalmyks live in the Republic of Kalmykia and Astrakhan Oblast. Some minor Oirat and Kalmyk groups reside in Kyrgyzstan, Europe, and America. Despite being separated by historical eras, state borders and differing cultural-econ

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Borlykova, Boskha. "К вопросу изучения нарицательной лексики сарт-калмыцких песен (по экспедиционным материалам)". Ural-Altaic Studies 47, № 4 (2022): 28–53. http://dx.doi.org/10.37892/2500-2902-2022-47-4-28-53.

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The article discusses the systematic nature of the folklore lexicon of Sart-Kalmyk songs recorded by K. E. Erendzhenov (1935), A. Sh. Kichikov (1964), U.-J. Sh. Dondukov (1975), E. R. Tenishev (1976), D. A. Pavlov (1982) and B. V. Menyaev (2009). The corpus of Sart-Kalmyk song texts has been posted by the authors of this article on the website http://kalmyki.narod.ru. The texts of the Olot songs of the Ili-Kazakh Autonomous Region of Xinjiang previously recorded by the authors of the article during the expeditions of 2012 and 2020 have been taken into consideration as well. All the nouns under

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Borlykova, B. Kh, and B. V. Menyaev. "Don Kalmyk Song Recordings Made by A. M. Listopadov." Nauchnyi dialog 11, no. 8 (2022): 222–38. http://dx.doi.org/10.24224/2227-1295-2022-11-8-222-238.

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In spite of the previous two centuries of recording Kalmyk song folklore there are still unknown and littleknown manuscripts and audio recordings of Kalmyk song art, stored in Russian and foreign archives. The Institute of Russian Literature (Pushkin House) of the Russian Academy of Sciences has a handwritten collection of Don Kalmyk songs, recorded by musicologist Alexander Mikhailovich Listopadov in 1902 in the village of the Denisov Region of the Don Cossack Army. The first section of the manuscript contains seventeen songs and one excerpt from the heroic epic “Dzhangar”, the second section

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Borlykova, Boskha Kh, and Badma V. Menyaev. "FOLKLORE OF SART-KALMYK OF KYRGYZIA: TEXTS AND AUDIO RECORDS." Folklore: structure, typology, semiotics 5, no. 2 (2022): 42–55. http://dx.doi.org/10.28995/2658-5294-2022-5-2-42-55.

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The article is devoted to the texts and audio records of the SartKalmyk folklore. The Sart-Kalmyks are among the least studied Mongolian peoples living in the settlements of Kyrgyzstan. The first examples of oral folk art of the Sart-Kalmyks can be found in the manuscripts written by the Russian Mongolian scholar A.V. Burdukovin 1929, as well as in the notes made by K.E. Erendzhenovin 1933 and published in the newspaper “Ulan khalmg” (“Red Kalmyk”) in 1935. The most important sources for the study of Sart-Kalmyk folklore are the collections of the Archive of Orientalists of the Institute of Or

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11

Dordzhieva, Gilyana А. "Протяжная песня «Өрүн hарсн нарн» в записях 1902, 1974, 1997 и 2020 гг." Бюллетень Калмыцкого научного центра Российской академии наук, № 1 (20 грудня 2020): 153–69. http://dx.doi.org/10.22162/2587-6503-2020-1-13-153-169.

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The article presents the chants and texts of the lingering song “Orun garsn narn” recorded from Don Kalmyks (Boghshrangin Kalmyks) in Elista and Kalmyk expatriate community in the USA. Texts, word-for-word translations and notations of the three performing variants are given in the study. The article analyzes the content of the texts, detects the invariant features of the chants, specifies the particular nature of the religious songs ‘chastr dun’.

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12

Khaninova, Rimma. "Dombra in Kalmyk folklore and Lyrics of the 20th – early 21st centuries: poetics of a musical instrument." Бюллетень Калмыцкого научного центра Российской академии наук, no. 1 (May 15, 2024): 178–208. http://dx.doi.org/10.22162/2587-6503-2024-1-29-178-208.

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The relevance and novelty of the article is determined by the fact that the poetics of a musical instrument was not the object and subject of research in Kalmyk folklore and poetry. Among the national musical instruments, the dombra retains its functionality at the present stage. The study of dombra as a thing and as a musical instrument in the translation of folk culture and art is of interest in a historical-functional, comparative-comparative sense when referring to both folklore and poetry, since it demonstrates the tradition, the continuity of the works of poets on this topic. In Kalmyk o

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13

Bayanova, Aleksandra. "Benjamin Bergmann’s Nomadische Streifereien unter den Kalmȕken in den Jahren 1802 und 1803: Introducing Russian Translations of Six Letters." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (2021): 79–113. http://dx.doi.org/10.22162/2587-6503-2021-3-19-79-113.

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Introduction. The impact of Benjamin Bergmann — a renown religious figure, writer and translator — in Kalmyk folklore studies is immense. He authored the earliest European documented record of the Kalmyk heroic epic of Jangar, German translations of the Buddhist treatise titled ‘Mirror of Reality’ and two songs of the Gesar epic, thirteen folktales from the Siddhi Kür collection, etc. Goals. The article introduces B. Bergmann’s letters included in the 1804 German-language edition of his Nomadische Streifereien unter den Kalmȕken in den Jahren 1802 und 1803 (Germ. ‘Nomadic Wanderings among the

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14

Borlykova, B. Kh. "Higher Hierarchs of Tibetan Buddhism in Early Song-Shas of Mongolian-Speaking Peoples." Nauchnyi dialog 14, no. 1 (2025): 194–212. https://doi.org/10.24224/2227-1295-2025-14-1-194-212.

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This paper continues the exploration of early song records from Mongolian-speaking peoples (Khalka Mongols, Oirat, Kalmyks, Buryats). Introducing song-shas into scholarly discourse is of significant interest for studying the broader issue of the development of genre systems within Mongolian song folklore. The examination of these song-shas is also crucial for reconstructing the historical evolution of Buddhism among the Mongols. For the first time, this article analyzes the representations of the higher hierarchs of Tibetan Buddhism (Tsongkhapa, Dalai Lama, Panchen Lama) based on early records

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15

Nanjid, Byambaakhuu. "Жангар тууль дахь зарим үг хэллэгийн харьцуулсан судалгаа (Халимаг Монгол хөрвүүлгийн жишээ дээр) (= Сопоставительное исследование некоторых оборотов речи в эпосе «Джангар» (на примере калмыцкого и монгольского переводов)". Бюллетень Калмыцкого научного центра Российской академии наук, № 2 (30 грудня 2020): 68–77. http://dx.doi.org/10.22162/2587-6503-2020-2-14-68-77.

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The twelve chapters of Kalmyk epos «Jangar» which were edited for publication by B. Basangov in 1940 were published in Mongolian by T. Dugersuren under the supervision of Ts. Damdynsuren. Later, twenty six songs from «Jangar” published in Moscow in 1978 and 1990, were published in modern Mongolian in 2000. The article gives a comparative analysis of some dialect words from the two mentioned above Mongolian publications and the original text in Kalmyk.

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Убушиева, Данара Владимировна. "Unpublished Kalmyk Folklore: I. I. Popov’s Collection." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (November 25, 2021): 153–60. http://dx.doi.org/10.26158/tk.2021.22.4.013.

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Изучение калмыцкого фольклора имеет двухвековую историю, но, несмотря на это, еще существуют инедиты устного творчества народа, хранящиеся в архивах Российской Федерации. В Государственном архиве Ростовской области имеется коллекция произведений фольклора, записанная коннозаводчиком и этнографом-любителем И. И. Поповым. Семь его рукописных книг-тетрадей содержат сказки, эпическую песнь, предания, загадки, пословицы, переводы религиозных сочинений. Они имеют общую структуру: титул, оглавление, предисловие, образцы фольклора на «ясном письме», транскрипция кириллицей (с дополнительными знаками д

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17

Khaninova, Rimma M. "Yatha in Kalmyk folklore and lyrics of the 20th century: the poetics of a musical instrument." Монголоведение (Монгол судлал) 16, no. 3 (2024): 610–27. https://doi.org/10.22162/2500-1523-2024-3-610-627.

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The article examines the poetics of the musical instrument ‘yath’ (yatha) in Kalmyk folklore and lyrics of the 20th century. The purpose of the article is to study the tradition of this Kalmyk musical instrument in the aspect of its reflection in the works of Kalmyk poets. Materials and methods. The Kalmyk epic “Dzhangar”, Kalmyk folk tales, Kalmyk folk songs, as well as Mongolian legends, poems by B. B. Sangadzhieva, S. L. Baidyev, E. N. Lidzhiev of the 1960s – early 1970s were used as materials. Comparative and comparative, historical and functional methods, as well as the method of descript

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Khaninova, Rimma, and Elsa Valetova. "The Train of Memory: Examining the Motif in Contemporary Kalmyk Poetry." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 23 (2022): 171–90. http://dx.doi.org/10.22162/2587-6503-2022-3-23-171-190.

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Introduction. The article discusses the motif of memory trains in contemporary Kalmyk poetry. The study proves relevant and needed enough since the theme of Kalmyk Deportation (1943–1956) and subsequent exile in works of Kalmyk poets — in particular, the motif of the Train of Memory to Siberia from the early 1990s and 2000s — remains understudied. The paper focuses on individual and historical memories in contemporary Kalmyk lyrics. Goals. The article aims to identify the declared motif in the genre paradigm. The analyzed poems include as follows: The Train of Memory Was Moving (Kalm. Санлын п

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Борлыкова, Б. Х., Б. В. Меняев, and Т. В. Басанова. "Onomastikon of Sart-Kalmyk version of Jangar epic recorded by A. V. Burdukov." Вестник Северо-Восточного федерального университета имени М.К. Аммосова. Vestnik of North-Eastern Federal University. Серия "Эпосоведение. Epic studies", no. 4(24) (December 30, 2021): 53–62. http://dx.doi.org/10.25587/c5935-0852-5402-d.

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В настоящей статье впервые на основе методологии, разработанной О. Д. Суриковой (2020), рассматривается ономастикон сарт-калмыцкой версии эпоса «Джангар». Авторами статьи предлагается систематизация ономастикона эпоса, приводится этимологияонимов, указывается их частотность, а также выявляются варианты собственных имён в других версиях эпоса «Джангар» и фольклорных образцах сарт-калмыков. В исследовании применялась комплексная методика лингвистического анализа, включающая описательный метод, методы контекстуального, сопоставительного и статистического анализов. Материалом для анализа послужил

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20

Mandzhieva, Bayrta B. "Пролог эпического репертуара джангарчи Давы Шавалиева". Монголоведение (Монгол судлал) 13, № 1 (2021): 134–46. http://dx.doi.org/10.22162/2500-1523-2021-1-134-146.

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Introduction. The article deals with the prologue to the cycle of songs recorded from jangarchi Dava Shavaliev. In 1939, the famous Mongolist A. Burdukov visited Kalmykia and recorded the epic repertoire of Dava Shavaliev that consisted of a prologue and four songs. The songs of Dava Shavaliev recorded by the scholar were not published during the latter’s lifetime. His daughter, Mongolist T. Burdukova, made a copy of her father’s manuscript (March-April 1977). Goals. The work aims to study the prologue as an important compositional part of Dava Shavaliev’s epic repertoire. Results. The latter

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Mandzhievа, Bayrta. "Poetics of Things in the Heroic Epic “Dzhangar”." Бюллетень Калмыцкого научного центра Российской академии наук, no. 1 (May 15, 2024): 53–71. http://dx.doi.org/10.22162/2587-6503-2024-1-29-53-71.

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Introduction. The article is devoted to the consideration of the poetics of things in the epic tradition of “Dzhangar” of the Kalmyks of Russia and the Oirats of Xinjiang. The image of the world of things that surround the heroes of the epic serves not only as a material background, they (objects, things) are necessary for the actions of the character and the expression of his individuality. The research material is the texts of the epic songs of the Xinjiang-Oirat and Kalmyk versions of “Dzhangar”. The purpose of the article is to consider the objective-material world in the heroic epic “Dzha

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Borlykova, B. Kh, and B. V. Menyaev. "Characters of Sart-Kalmyk Version of Epic “Dzhangar”." Nauchnyi dialog 1, no. 10 (2020): 231–42. http://dx.doi.org/10.24224/2227-1295-2020-10-231-242.

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Based on the well-known work of E.S. Novik (2001), for the first time, the experience of describing the internal and external characteristics of the characters of the Sart-Kalmyk version of the “Dzhangar” epic from the point of view of their individual, family and class conditions is presented in this article. The material for the analysis was the unpublished texts of the epic “Dzhangar”, recorded in 1929 by A. V. Burdukov and in 1972 by A. Sh. Kichikov in the village of Chelpek in the Ak-Suu district of the Przhevalsk region of Kyrgyzstan. For comparison, the published songs of the Kalmyk and

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Mandzhieva, Bayrta B. "Традиционные темы в эпическом репертуаре джангарчи Телтя Лиджиева". Монголоведение (Монгол судлал) 12, № 4 (2020): 668–78. http://dx.doi.org/10.22162/2500-1523-2020-4-668-678.

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Introduction. The article examines traditional themes in the epic repertoire of jangarchi Teltya Lidzhiev, a most talented and original jangarchi, and a performer of songs of the 20th-century prominent rhapsode Eelyan Ovla. Materials. The recordings of Kalmyk folklore made by associates of the Kalmyk Research Institute of Language, Literature and History (present-day KalmSC RAS) during field expeditions in the 1960s – 1990s contain one by the famous jangarchi Teltya Lidzhiev. The recording was made by N. Ts. Bitkeev during a folklore research trip across districts of Kalmykia in the summer of

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Манджиева, Б. Б. "On the plot of the Maloderbetovsky cycle songs of the Kalmyk heroic epic Jangar." Эпосоведение, no. 3(23) (October 27, 2021): 26–34. http://dx.doi.org/10.25587/o3624-6247-7315-z.

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Статья посвящена изучению сюжетосложения песни «Песни о том, как прославленныйУлан Шовшур хана мангасов Свирепого Шара Гюргю по корил» («Догшн Шар Гүргү маңһс хааг дуутУлан Шовшур дөрәцүлгсн бөлг») Малодербетовского цикла калмыцкого героического эпоса «Джангар»,зафиксированного в 1862 г. Исследование сюжетосложения песни, принадлежащей к одному из ранних повремени фиксации циклу эпоса «Джангар», представляется актуальным в свете ее недостаточной изучен-ности. Целью работы является рассмотрение сюжетосложения одной из архаичных песен «Джангара»с применением описательного и сравнительного методо

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Бакаева, Эльза Петровна. "THE WAY TO TIBET: RELIGIOUS SONGS OF THE KALMYKS AND THE REALITIES OF TRAVEL." Tomsk Journal of Linguistics and Anthropology, no. 3(33) (November 28, 2021): 91–104. http://dx.doi.org/10.23951/2307-6119-2021-3-91-104.

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В статье анализируются калмыцкие народные песни о паломничестве в Тибет на примере текстов «Зу гидг һазр» ‘Страна, называемая Тибет’, «Алта гидг һазрас» ‘Из местности, называемой Алтай’. На основе сравнительного исследования разновременных записей песни «Зу гидг һазр» (1897 г., 1903 г., а также записи конца XX в.) и сопоставления с историческими данными о посольствах и паломничествах в Тибет и вариантами преданий о Джиджетен-ламе сделан вывод о том, что религиозная песня посвящена паломническому посольству хана Дондук-Даши (1755‒1757 гг.) и в ней отражены сведения о пути в Тибет через Монголию

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Davan, Taya. "Итоги экспедиций Университета Внутренней Монголии в Синьцзян: полевые записи песен «Джангара»". Монголоведение (Монгол судлал) 13, № 1 (2021): 120–33. http://dx.doi.org/10.22162/2500-1523-2021-1-120-133.

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Introduction. For the first time the Epic of Jangar became known in scientific circles after B. Bergmann published a German account of The Song of the Battle between the Heroes of Jangar and Shara Gyurgyu the Terrible in the early 19th century. Since then, the Jangar had become known in the world as the Kalmyk heroic epic. After the publication of newly discovered songs of the Jangar at the beginning of the 20th century in Mongolia, it became known as a Mongolian epic. In the late 1970s, after publishing numerous songs of the Jangar in China, the epic became known as epic legacy of the Oirats

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Ubushieva, D. "The Kalmyk Heroic Epic of Jangar: Little-Known 19th-Century Manuscript Songs of the Bagatsokhurovsky Cycle." Монголоведение (Монгол судлал) 12, no. 1 (2018): 90–100. http://dx.doi.org/10.22162/2500-1523-2018-12-90-100.

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Ubushieva, Danara V. "Воинские коллизии в Багацохуровском цикле эпоса «Джангар»". Oriental Studies 13, № 5 (2020): 1456–64. http://dx.doi.org/10.22162/2619-0990-2020-51-5-1456-1464.

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Introduction.The epic narrative of the early Baga-Tsokhor cycle (1853-1862), being heroic in nature, is based on archaic motifs which can also be traced through the topic of military conflicts. Goals. The study aims to consider the main sections of military conflicts, and the following tasks be solved thereto: typological identification of a hero (‘forefather hero’ or ‘warrior hero’); designation of functions attributed to the war horse and weapons; delineation of combat forms and symbolic epic backgrounds. Materials and Methods. The paper analyzes texts of the early Baga-Tsokhor cycle of the

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MANDZHIEVA, Bayrta. "Epic motifs of the Mongol-Oirat epic story of Parchen and their parallels in the national versions of Dzhangar epic." Epic studies 4, no. 36 (2024): 27–37. https://doi.org/10.25587/2782-4861-2024-4-27-37.

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The article is devoted to the consideration of epic motifs of the Mongol-Oirat epic of the epicteller Parchen. The relevance of the study is due to the fact that, despite the wide coverage of the range of problems of the epic of the Mongolian peoples, the issues of studying the motifs of the Mongol-Oirat epic tradition still remain insufficiently studied. The novelty of the study lies in the consideration of the epic motifs of the Mongol-Oirat heroic epic in a comparative aspect with the national versions of the Dzhangar epic. The purpose of this article is to consider the epic motifs of the h

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Mandzhieva, Bayrta B. "Синьцзян-ойратские сказители: хранители эпической традиции «Джангара»". Oriental studies 15, № 4 (2022): 882–94. http://dx.doi.org/10.22162/2619-0990-2022-62-4-882-894.

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Introduction. Despite quite a number of Jangar-related issues have been duly studied, questions pertaining to existence, continuity (transmission) and preservation of the Xinjiang Oirat epic tradition, biographies of jangarchis and their repertoires remain somewhat insufficiently answered by Russia-based folklorists and, thus, seem as relevant enough. Goals. The article attempts an academic insight into the storytelling tradition of Xinjiang Oirat jangarchis, considers geographical borders of the epic, determines the role of a storyteller as bearer, keeper and performer of the epic heritage in

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Mandzhieva, Bayrta B. "Синьцзян-ойратские сказители: хранители эпической традиции «Джангара»". Oriental studies 15, № 4 (2022): 882–94. http://dx.doi.org/10.22162/2619-0990-2022-61-4-882-894.

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Introduction. Despite quite a number of Jangar-related issues have been duly studied, questions pertaining to existence, continuity (transmission) and preservation of the Xinjiang Oirat epic tradition, biographies of jangarchis and their repertoires remain somewhat insufficiently answered by Russia-based folklorists and, thus, seem as relevant enough. Goals. The article attempts an academic insight into the storytelling tradition of Xinjiang Oirat jangarchis, considers geographical borders of the epic, determines the role of a storyteller as bearer, keeper and performer of the epic heritage in

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Mulaeva, Nina M. "Эмотивные глаголы в калмыцком героическом эпосе «Джангар»". Oriental Studies 13, № 4 (2020): 1103–20. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1103-1120.

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Introduction. In modern linguistics much attention is paid to the study of national/cultural features of functioning and semantics of emotive vocabulary. Still, Kalmyk emotive vocabulary has been no subject to any special research. Goals. The paper seeks to identify and classify lexicalsemantic groups of emotive verbs in texts of the Jangar epic, analyze functioning patterns of verbs denoting ‘basic’ emotions, namely: joy (Kalm. җирһх ‘be happy blissful’, байрлх ‘rejoice’), fear (әәх ‘be afraid, frightened, have a dread of, fear’, ичх ‘be ashamed, embarrassed’), and one verb of external (physi

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Mandzhieva, Bayrta B. "Сохранность и изменяемость поэтико-стилевых слагаемых в разновременных записях песни «Шара Гюргю» эпоса «Джангар»". Монголоведение (Монгол судлал) 13, № 3 (2021): 553–66. http://dx.doi.org/10.22162/2500-1523-2021-3-553-566.

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Introduction. In the system of artistic and visual means, the epithet occupies one of the important places. To create a heroic image, the narrator uses epithets that characterize the status of the hero, age and heroic merits of the heroes. Goal and tasks. The purpose of the article is to study artistic-identifying combinations - epithets in the recordings of the song “Shara Gyurgyu” at different times, to identify their preservation and change over time. To achieve the goal, the following tasks were solved: epithets were identified in three different-temporal texts of the song “Shara Gyurgyu”

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Басангова, Т. Г. "Songs about the Siberian exile in the folklore tradition of the Kalmyks (based on field research)." Вестник Адыгейского государственного университета, серия «Филология и искусствоведение», no. 1(312) (June 26, 2023): 72–80. http://dx.doi.org/10.53598/2410-3489-2023-1-312-72-80.

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В статье исследуется цикл песен о сибирской ссылке калмыков, жанровое обозначение которых определяется как песни, исполнявшиеся тайно, только в пределах своей среды, в данном случае среди калмыков, которые находились в ссылке в Сибири, на Крайнем Севере, Сахалине. Часть текстов впервые введены в научный оборот. «Тайные» песни, чаще всего, – это продукт женского творчества. Сибирские песни – другое жанровое обозначение песен этого периода (1943 -1957). Впервые введен термин «потаенный», как в других фольклорных традициях. Некоторые из текстов сибирского периода можно отнести к песням-плачам. Гл

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Mandzhieva, Bayrta. "The Song of Shara Gürgü: Revisiting One Epic Narrative Recorded from Jangarchi Mikhail Mandzhiev." Бюллетень Калмыцкого научного центра Российской академии наук 4, no. 20 (2021): 155–87. http://dx.doi.org/10.22162/2587-6503-2021-4-20-155-187.

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Introduction. The article provides a comparative insight into two versions of The Song of Shara Gürgü [the Furious]: the first was recorded in 1862, and the second was heard in the mid-to-late 20th century. The Appendix publishes The Song of Shara Gürgü recorded by N. Ts Bitkeev, E. B. Ovalov, N. B. Sangadzhieva — then employees of Kalmyk Institute of Language, Literature and History (present-day KalmSC RAS) — on 24–25 August 1971 in the village of Kamyshovo (Limansky District, Astrakhan Oblast). The introduction into scientific circulation of the narrative by jangarchi Mikhail Mandzhiev, a de

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Mandzhieva, Bayrta B. "Сюжетосложение песни «Җаңһр гидг нериг олсн бөлг» («Песнь о том, как было найдено имя Джангар») ойратского джангарчи Нарса". Монголоведение (Монгол судлал) 15, № 3 (2023): 470–87. http://dx.doi.org/10.22162/2500-1523-2023-3-470-487.

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Introduction. Preservation of Kalmyk and Oirat oral heritage is a primary task of contemporary folklore studies. Scholars affiliated to Kalmyk Scientific Center (RAS) have tackled a project for further research into the Jangar epic (‘The Xinjiang Oirat Version of the Jangar Epic: Taletelling Tradition, Plot Structure, and Motifs’), and in 2023 the former have recorded The Song of How the Name Jangar was Discovered from Oirat jangarchi Narsa, a native of Alashan League (Inner Mongolia Autonomous Region, People’s Republic of China). Goals. The article attempts an insight into the plot structure

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Koldoshov, Tumonbai. "NEW FACETS OF ARTISTICITY OF KYRGYZ SONGS." Alatoo Academic Studies 23, no. 4 (2023): 426–34. http://dx.doi.org/10.17015/aas.2023.234.44.

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Over the course of many centuries, stable traditions of Kyrgyz folk singing and performing arts have developed. The concept of “folk singing tralitions” covers musical and poetic works of various content and artistic form, created and performed among the people. Folr songwriting is distinguished by a wealth of genres, different in origin, character and function in folk life. Folk singing traditions are characterized, on the hand, by stability, and on the other hand, by constant renewal: thus, modern song folklore is undoubtedly connected with the old, but at the same time is deeply different f

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Borlykova, B. Kh. "Wrathful deities “dokshita” in the early shastra songs of the Mongol-speaking peoples." Languages and Folklore of Indigenous Peoples of Siberia 48, no. 4 (2023): 126–37. http://dx.doi.org/10.25205/2312-6337-2023-4-126-137.

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This article focuses on the early shastra songs of the Mongol-speaking peoples, offering insights into the wrathful deities referred to as “dokshita” in the Buddhist pantheon. Shastras are songs with spiritual content dedicated to the praise of the Teachings of Buddha, deities, clergy, Buddhist monasteries, pilgrimages, and similar themes. This study does not address the question of the origin of the wrathful deities. The author adheres to the assumption that Mongolian peoples borrowed them from Tibetan Buddhism. Archival and published materials serve as the source base for the study. A compre

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Kara, DÁvid. "Kalmak: The enemy in the Kazak and Kirghiz epic songs." Acta Orientalia Academiae Scientiarum Hungaricae 63, no. 2 (2010): 167–78. http://dx.doi.org/10.1556/aorient.63.2010.2.3.

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Ubushieva, Tat’yana. "Kalmyk Folk Drawling Song Kharһa sääkhkn kharnla: comparative analysis of options". Бюллетень Калмыцкого научного центра Российской академии наук 3, № 11 (2019): 282–97. http://dx.doi.org/10.22162/2587-6503-2019-3-11-282-297.

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Ubushieva, Danara. "The Song of His Majesty Bogdo Jangar’s Campaign: A Latin Transliteration of One Authentic Text from the Baga Tsokhor Cycle." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (2021): 238–71. http://dx.doi.org/10.22162/2587-6503-2021-3-19-238-271.

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Goals. The article introduces an Oirat-to-Latin transliteration of one authentic text of The Song of His Majesty Bogdo Jangar’s Campaign integral to the Baga Tsokhor cycle of the Jangar currently known under the title The Song of How Ulan Khongor the Mighty and Savar the Heavy-Handed Defeated Seven Irrepressible Boars [Warriors] of Khan Zambal the Furious. Materials and methods. The study explores an original Clear Script manuscript stored at the Scientific Archive of the Russian Geographical Society. The main research method is that of transliteration. Results. Scientific description of writt

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Ubushieva, Tatyana A. "ʻTӧvtӓ Teegmʼ: an Old Kalmyk Lingering Folk Song from Valentina Iltsaranova's Repertory". Монголоведение (Монгол судлал) 18, № 3 (2019): 673–88. http://dx.doi.org/10.22162/2500-1523-2019-3-673-688.

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Bakaeva, Elza P. "Нойон Галдама в письменной и народной традиции монгольских народов". Oriental Studies 15, № 6 (2022): 1271–92. http://dx.doi.org/10.22162/2619-0990-2022-64-6-1271-1292.

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Introduction. Oirat old-script texts tell us about the prominent historical figure of Noyon Galdma (Kalm., Oir. Һалдма, Һалдмба; Mong. Галдамаа, Галдамбаа), son of Khan Ochirtu-Tsetsen, grandson of Khan Baibagas of the Khoshuts and Khong Tayiji Erdeni-Baatar of Dzungaria. The image and memory of Galdama has been preserved in oral folklore of Mongols. Goals. The article attempts a review of studies to have dealt with Galdama, seeks to analyze the reasons underlying his popularity in Mongolic folklore traditions, and reveal peculiarities of the image characteristic of different genres. Results.

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Байрта Барбаевна, Манджиева,. "Recordings of the Song “Shara Gyurgyu” from the Epic “Dzhangar”: The Issue of Preservation." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (January 2, 2023): 29–41. http://dx.doi.org/10.26158/tk.2022.23.4.003.

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В статье рассматривается песнь «Шара Гюргю» в трех разновременных записях: 1) Малодербетовский цикл (1862); 2) аудиозапись в исполнении джангарчи Телтя Лиджиева (1970); 3) Михаила Манджиева (1971) - с целью определения степени устойчивости и изменчивости текста у разных сказителей. Сравнительный анализ сюжетно-композиционной структуры, мотивов и типических мест в разновременных записях у разных джангарчи показал, что на протяжении более чем столетнего бытования песни «Шара Гюргю» сохраняется ее содержательная основа, которая «привязывает в “пучок”» все остальное вербальное воплощение той или и

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Burykin, Aleksey. "The Kalmyk Folk Tale of Father, Sons and Broken Canes (Arrows) in the Context of Folklore and Ancient Literature of Eurasia." Монголоведение (Монгол судлал) 4, no. 19 (2019): 1003–11. http://dx.doi.org/10.22162/2500-1523-2019-4-1003-1011.

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Burykin, Aleksey A. "The Kalmyk Folk Tale of Father, Sons and Broken Canes (Arrows) in the Context of Folklore and Ancient Literature of Eurasia." Монголоведение (Монгол судлал) 19, no. 4 (2019): 989–97. http://dx.doi.org/10.22162/2500-1523-2019-4-989-997.

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Multazami, Dawam. "SINERGI RAJA ALIM DAN THINK TANK-NYA: KERATON DAN PEMBENTUKAN TRADISI KEILMUAN ISLAM NUSANTARA." Dialogia 13, no. 1 (2016): 31–50. https://doi.org/10.21154/dialogia.v13i1.277.

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Abstrak:In general, theories about the arrival of Islam in this country came in the 7th century BC, by various methods and strategies of endeavors. The preacher came and tried to blend with the occupants by using native language and their customs, and then mate with the natives. Finally, they made small community to maintain friendship with the potentate. Palace or castle has an important role as part of forming the Islamic nation tradition. The close Relationship between parsons and potentate drawn in the role of co-operation through educational institutions outside the palace and in palace,

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Rai, Dhyanendra Bahadur, Bhim Prasad Subedi, and Hriday Lal Koirala. "Territorial mobility in traditional societies of Bhojpur, Majhkirant." Geographical Journal of Nepal 14 (March 10, 2021): 81–112. http://dx.doi.org/10.3126/gjn.v14i0.35552.

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Territorial mobility is an inherent element for survival and it is a common feature of rural area. It reflects the whole life style and livelihood pattern of a community. Therefore, territorial mobility could be an important aspect of living and coping with external world particularly in the traditional communities of rural Nepal. This paper seeks to explore the changing territorial mobility among the Rai people from Sampang area of Bhojpur district in Majhkirant region. The mixed method, both quantitative and qualitative is adopted for data collection. The formal instruments such as household

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Đặng, Nam Chinh, та Thành Lê Nguyễn. "Chính xác hóa các tham số tính chuyển tọa độ bằng phép lọc Kalman dựa trên các điểm song trùng bổ sung". Tạp chí Khoa học Đo đạc và Bản đồ, № 10 (1 грудня 2011): 9–16. http://dx.doi.org/10.54491/jgac.2011.10.468.

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Bài báo trình bầy nguyên tắc sử dụng phép lọc Kalman để cập nhật tham số tính chuyển tọa độ 3D dựa trên các điểm song trùng bổ sung. Theo quy trình này, việc tính toán tham số được đơn giản hóa, được thực hiện ngay cả trong trường hợp không còn một số thông tin ban đầu.

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Mauduit, Quentin. "Kalman (Julie), Wellings (Ben), Jacotine (Keshia) - Eurovisions. Identity and the International Politics of the Eurovision Song Contest since 1956. - Singapore, Palgrave Macmillan, 2019. XIII + 244 p. Index." Revue française de science politique Vol. 72, no. 6 (2024): 1059–60. http://dx.doi.org/10.3917/rfsp.726.1059.

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