On June 27-July 2, 2007, Ulan-Ude hosted the second international scientific conference "The World of Central Asia", organized by the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (hereinafter - IMBiT) and the Government of the Republic of Buryatia. The conference was attended by 250 scientists from 10 countries-India, Mongolia, Japan, China, USA, Germany, Norway, Switzerland, Poland, Kazakhstan, and 16 cities of the Russian Federation -

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Moscow, St. Petersburg, Perm, Novosibirsk, Yekaterinburg, Krasnoyarsk, Kemerovo, Gorno-Altaisk, Abakan, Yakutsk, Saransk, Elista, Vladivostok, Irkutsk, Chita, Ulan-Ude. 212 reports were heard. The conference discussed the history and culture of the nomadic peoples of Central Asia: the formation of nomadic societies and cultures, the anthropology of early nomads, the traditional worldview and religions of the peoples of Central Asia, the peoples of Central Asia in modern geopolitics, literature, writing and language of the Mongolian-speaking peoples of Central Asia. The conference was held in nine sections: "Central Asia: history and modernity", "Historiography and source studies", "Archaeological cultures of Central Asia", "Ethnography of the peoples of Central Asia", "Cultural Anthropology", "Philosophy and Religious Studies", "Folklore and literature in the spiritual heritage of the peoples of Central Asia",Languages and written language of the peoples of Central Asia", "Actual problems of transformation of the social structure of the peoples of Baikal Asia". A round table on Migration processes in Central Asia was also organized.

The conference opened with a report by the Director of IMBiT, corresponding member. RAS B. V. Bazarov " Transformations of nomadic civilizations of Central Asia at the turn of XX-XXI centuries. (based on the materials of international expeditions)". The speaker noted that for thousands of years, the Mongolian peoples have formed a unique historical and cultural space, the economic basis of which was nomadic cattle breeding. The research institutes of Russia, Mongolia and China set a goal: to study the current state of Mongolian nomads and to trace the emerging new scheme of transformation processes. Joint complex scientific expeditions " Transformation of nomadic civilizations of Central Asia "(2000-2006) and a number of others were devoted to their study, during which a large amount of material was obtained on the transformation of the traditional way of life, culture, methods of farming, social organization, traditions of the Mongolian peoples, as well as Tibetans of Northern India, Dagurs, Barguts China. The materials of the conducted research confirmed the hypothesis that the Mongolian peoples of Inner Asia experience common socio-economic and demographic problems for transitional societies. The distinctive features of the new social system were the polarization of income and a rigid social and property hierarchy. Mongolia, like Russia, has faced the negative results of many years of refusal to recognize the importance of socio-cultural factors, which are manifested, for example, in the unwillingness to move to the market, develop business entrepreneurship and initiative, which were long punishable, behind which lies a conservative structure of needs, a gap in intergenerational ties, and the loss of some of the most important socio-psychological traditions. The study of the modern revival of Buddhism sheds new light on the relationship between the economy, state and religion in the PRC after 1979. It shows that the economic interests of the State at all levels correspond to the promotion of a certain degree of religious revival.

Director of the Institute of History of the Mongolian Academy of Sciences Ch. Dashdavaa presented an overview of historical research at the Mongolian Academy of Sciences.

Section "Central Asia: History and modernity".

A.V. Vorontsov's report (IB RAS) considered the current international situation in East Asia. Shiotane Masachika (Tohoku University, Japan) analyzed the structural changes observed in commodity transactions at the Nizhny Novgorod Fair in the mid-19th century. It was noted that the Nizhny Novgorod Fair played the role of not only an economic, but also a cultural center, providing a link between Western Europe (including England, Holland and France) and Asia (Persia, Central Asia and China). In the report by Tachibano Makoto (Waseda University, Japan), problems of international law in Mongolia at the beginning of the XX century were considered.The author noted, in particular, that ideas about Western international law penetrated here at the beginning of the XX century not only from Russia, but also from China.

In a joint report by Yu. I. Drobyshev, P. D. Gunin and S. N. Bazhi (Moscow), devoted to the study of the natural environment of Mongolia in the era of Genghis Khan, the probability of the influence of natural and climatic factors on the formation of a unified Mongolian state and its expansionist foreign policy was analyzed. From the point of view of the speakers, it is wrong to talk about any conditionality of the centralization of power and the Mongol conquests by natural and climatic factors. In the report of S. B. Namsarayeva (University of Halle/IV RAS) "On the characteristics of the Mongolian elite of the XVIII century" a generalized portrait of the Mongolian elite is reconstructed

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Qing period. According to the speaker, the most exemplary biographies for eighteenth-century figures of Mongolian origin are the biographies of the following dignitaries (in kit. transcriptions): Bandi, Sunyun, Jifu, Baotai, Yamantai, Fujun, Tsebake, Pufu, Taekeshen, Namjar, Bazhong, Henin, etc.

The activities of the Russian government in the field of education and enlightenment of Kalmyks in the second half of the XIX century were considered in the report of K. V. Orlova (Institute of History of the Russian Academy of Sciences). In her opinion, the policy of the central authorities in the field of education was designed to ensure the irreversibility of Russian cultural dominance among the Kalmyks. It was school education in the second half of the XIX - beginning of the XX century. It has become one of the most effective means of implementing the policy of Christianization, along with others.

The report of E. G. Vodichev (Institute of History SB RAS, Novosibirsk) "Buryatia and Mongolia in the context of European Union technical assistance programs at the turn of the XX-XXI centuries" notes a significant increase in projects of the EU Tacis program in the Baikal region. At the same time, the scope of Tacis ' activities in Mongolia increased, which also included the reorganization of state-owned enterprises and the development of the private sector in the economy, public administration reforms, the system of providing social and educational services, and the energy sector.

The report of V. V. Graivoronsky (IB RAS) is devoted to the discussion of problems of poverty and ways to solve it on the example of modern Mongolia. In countries with economies in transition, including Russia, the CIS countries, and Mongolia, after an unprepared, forced transition from an outdated socio-political and socio-economic model of development to a new one based on market relations and democracy, using the "shock therapy" method in the early 1990s, the impoverishment of the majority of the population became widespread and socially dangerous character. Using the example of Mongolia, using selected data for Russia, including the Republic of Buryatia, the speaker traced the main trends in the spread of poverty, the evolution of its assessment criteria, and the definition of the poverty line, as well as assessed the state's efforts to reduce it in the period from 1990 to the present.

The report of I. E. Elaeva (IMBiT) considered adaptive strategies of Buryats in the conditions of new socio-economic relations. The analysis of the results of empirical studies, the speaker notes, indicates a trend of positive dynamics of social well-being, self-assessments of material well-being. By 2007, the share of those who consider their life to be stable has increased, as well as those who believe that their life has become better.

L. V. Kuras (IMBiT) touched upon the doctrine of pan-Mongolian statehood of Ataman Semenov. In 1917-1920, the speaker noted, the ataman took practical steps to unite the Buryats and Mongols into a single state "Great Mongolia". In 1941, G. M. Semenov prepared a project to create a unified Mongolian state, assuming the unification of the Mongolian People's Republic and Inner Mongolia as a buffer between the USSR and Japan.

The report of E. I. Lishtovannogo (Irkutsk State University) "From cattle breeder to official: an analysis of the social transformation of the Mongols in the second half of the XX century" examines the history of the formation of the Mongolian bureaucracy. According to the speaker, the 1950s and 1960s were the time of formation of the bureaucracy as a corporate society. According to the author's observations, the perestroika years of the 1990s did not bring the expected easing of "official oppression" and simplification of bureaucratic procedures.

Institutional projections in the context of Russian-Mongolian geopolitical and geocultural interactions is the topic of E. A. Nikolaev's speech (IMBiT). In the context of global geopolitical problems, Russia faces the task of defining both a medium-and long-term concept of its development in the Central Asian region, he said. The Mongolian direction here may seem insignificant, but the presence of almost all major world powers in various areas of Mongolian socio-economic institutions and defense suggests the opposite. The model of convergence with the traditions of our continental neighbors, which on natural spiritual grounds will give a different form of union, including different models of governance in the national sphere in Russia itself through the change or strengthening of sociocultural complementarity, will serve as a strategic alliance based on trust and geocultural proximity.

B. Enkhtuvshin, Vice-President of the Academy of Sciences of the Mongolian People's Republic, President of the National Association of Mongolian Studies, took an active part in the discussion on the reports.

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Section "Historiography and Source studies".

The report of A. A. Bazarov (IMBiT) was devoted to the problem of studying the Sumbum collection stored in IMBiT SB RAS. There are a limited number of funds in the world that have complete collections of this section of Tibetan-language literature (woodcut collections - only a few). The woodcut collection of the Sumbum Institute (120 authors, 15,000 copies) can be considered one of the largest collections in the world, and due to its regional specifics, it is the only one of its kind. A comprehensive historical and archaeological (explication of the internal structure, study of colophons), statistical analysis and creation of an electronic database of the collection will not only provide a fundamental information basis for further research in the field of Oriental studies, but also form a rigorous basis for creating scientific hypotheses regarding the religious and political history of Inner Asia in the XVII-XIX centuries. (the period when the collection was formed).

S. V. Buraeva (IMBiT) undertook a detailed study of Russian-language documents from the archive of Ts.Zhamtsarano (classification and Paleographic characteristics), kept at the Center for Oriental Manuscripts and Woodcuts of IMBiT SB RAS.

The electronic source inventory of monuments of the Turkic runic script was discussed in the report of the Director of the Russian-Turkish Educational and Scientific Center of the Russian State Pedagogical University D. D. Vasiliev. The electronic catalog, according to the speaker, can be based on the existing hypertext database, which was made up of studies of about 100 Turkic runic inscriptions from the collections of museums in Minusinsk, Abakan, Krasnoyarsk, Kyzyl and Gorno-Altaisk, as well as about 50 monuments remaining on the sites of the original construction. Even the very first results of systematization in the form of an electronic catalog made it possible to establish relationships between individual monuments and obtain some data that could not be identified by traditional source research. For example, to establish genealogical links between the heroes of ancient Turkic texts in Southern Siberia. This made it possible to introduce the heroes of the Sayan-Altai epitaphs as real actors in the political history of the Turkic Khaganate.

The report of B. Punsaldulam (Institute of History of the Academy of Sciences) traced the evolution of historical concepts in the field of studying the problem of the structure, forms and international status of the Mongolian state formed as a result of the national revolution of 1911. I. S. Tsyrempilova (Ulan-Ude) spoke on "Modern Russian historiography of the problem of relations between the state and the Russian Orthodox Church in 1920-1930".

Section "Archaeological cultures of Central Asia".

Sh. Mueller (L. Maximilian University, Munich) cited archaeological evidence for the use of chinstraps in East Turkestan. The report notes that chinstraps were used in funeral rites in the 8th century BC in the Tarim Basin oasis, which is the easternmost point where such a funeral rite is recorded. The earliest belts were made of wool, in the first century AD - from raw silk, in the III-IV centuries-from embroidered silk.

A. I. Buraev (IMBiT) considered the question of the historical fate of the population of the period of the culture of tile graves in the Baikal and Trans-Baikal regions. The culture of tile graves, according to the speaker, was formed on the local basis of the Early Bronze Age, although there are other reasoned versions. Archaeological analogies between the culture of the upper Xiajiadian layer, tile graves and the palace group of monuments (Eastern Transbaikalia) are revealed, which may indicate a close relationship between the carriers of all three traditions. Since the seventh century. B.C. the Xiongnu or their ancestors are constantly raiding the Donghu (tile-making) nomads, who are forced under severe pressure to either leave their homeland or submit to the new hegemon. By the third century BC, they were either assimilated or lived on the outskirts of the Central Asian nomadic world (Priargunye and Priolkhonye). Thus, the speaker concludes, the carriers of this culture (tilers) as a separate entity existed on the territory of Transbaikalia until the IV century BC. e. and the Xiongnu were present here from the same time. The tiled graves yielded expressive, clearly identified and, most importantly, homogeneous craniological material. The origin of this population from the Neolithic populations of Transbaikalia is beyond doubt among Russian anthropologists, and its participation in the ethnogenesis of the Mongolian peoples seems more than likely.

The report of S. V. Danilov (IMBiT) was devoted to the discussion of the problems of statehood among the early nomads of Central Asia. In accordance with the current historiographical situation,

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He considers it a tradition that the first state education in the history of Central Asia was created by the Xiongnu. These were new principles for the organization of society in contrast to the organization of the earlier population of Central Asia, the so-called early nomads. However, in archaeological terms, the Xiongnu monuments basically did not differ from the Early Iron Age monuments of Altai, Tuva, Minusa, Mongolia and Transbaikalia. And there is no reason to talk about a significant difference in the social structure, and even more so about the existence or absence of statehood in the totality of archaeological material. If we consider the archaeological sites left by Central Asian nomads in isolation from written sources that reveal the political and social state of a particular society, it is hardly possible to identify the features that distinguish nomadic societies that allegedly crossed the threshold of statehood from those whose level of political and social development did not reach the threshold or level beyond which complex socio-economic-political and economic processes that led tribal organizations of nomads to create a special form of organization of society-statehood. Apparently, during the reign of the Xiongnu Shanyu Mode, a number of factors were linked, which resulted in the formation of state structures, which probably was not a pattern, but a so-called historical improbability.

The report of E. B. Dashibalov and B. B. Dashibalov (IMBiT) "Shara-Tebseg mountain fortress and Korean mountain fortifications" concluded that there is a typological similarity between the fortifications of Korea and the Baikal region. B. B. Dashibalov's research revealed the East Asian substrate in the ancient and medieval cultures of the south of Eastern Siberia (Xiongnu, Kurumchinsk and Burkhotui cultures) and showed the connections between the ancient Mongols and Koreans.

Report by A. M. Ilyushin (Kuzbass State Technical University) University of Kemerovo) is devoted to the study of the burial sites of nomads of the Kuznetsk Basin in the pre-Mongol period. Funerary monuments, the speaker noted, are represented by single mounds, mound groups and burial mounds. A characteristic feature of the mounds erected by migrants in the new lands is their complete architecture as objects of funerary and memorial rites. Attention is drawn to a wide variety of burial methods for their composition and poses of the buried. The large variability in the methods of burial of relatives indirectly indicates the residence of various ethnic and social groups of the population in the pre-Mongol period of history in a relatively small area of the Kuznetsk Basin.

N. V. Imenokhoev (IMBiT) considered the issues of periodization of the medieval history of Buryatia. In his opinion, the period of the Middle Ages or the period of nomadic civilizations on the territory of Western Transbaikalia can be defined as the time of the rule of the Xiongnu-III century BC-V century AD, the time of the coexistence of two cultures: the Kurykan-Guligans of the VI-X centuries and the early Mongols of the VII-XIV centuries, and the time of the Proto-Buryat tribes of the XVI-XVII centuries AD.E.

"Correlation of barbarian cultures of the North and South of Central Asia during the Late Bronze and Early Iron ages" is the topic of P. B. Konovalov's speech (IMBiT). He believes that the formation of the early Xiongnu archaeological complex by integrating the cultures of the written Hu, Rong, and Di ethnic groups in Northern China during the Zhou-Chunqiu-Zhanguo period coincides in time with the Karasuk-Tagar epoch of the South Siberian and North Mongolian cultures, and in terms of cultural and historical content, if not identical, then equivalent, and perhaps even more so. It is adequate to the process of crossing and integrating the cultures of tile graves and mounds-Kereksurs, ethnically Proto-Mongol and Proto-Turkic, respectively.

Problems of the origin of the Kunalei Paleolithic culture were discussed in the report of V. I. Tashak (IMBiT). In his opinion, the Kunalei industry indicated the simultaneous existence of two Paleolithic cultures, which have a pronounced difference in the morphology of stone tools, within the same geological period. Kunalei and especially the monuments of the Chitkan group are younger than the oldest monuments of the Tolbaga group, i.e. the direction of development of the Kunalei culture is traced, but its origins are not known. Answers to the question about the place and time of formation of the Kunalei culture can be obtained by studying some Paleolithic sites of Mount Hengarekte, which are characterized by a predominance of tools on flakes, but have a more ancient age.

Ancient images that have no analogues with those found earlier in Gorny Altai were analyzed by L. M. Chevalkov (Institute of Altaistics, Gorno-Altaisk) in the report "Two stone tiles with drawings from Gorny Altai". Graffiti techniques are applied to the tiles: on both schemas-

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matically depicted women. After studying the drawings in detail, the researcher came to the conclusion that such miniatures were discovered in Altai for the first time. They are one of the variants of the image of the female goddess Umai and represent an unknown, forgotten form of worship of the religious pagan cult of the Altaians of ethnographic antiquity. Some parallels can be drawn only with the well-known Kudyrginsky stone, on which mythological drawings of ancient Turkic times are applied, with a stone from the valley of the Elangash River in the Altai Mountains, and with folk drawings of the Khakas on tiles. The solution of this problem will open another page in the history of traditional art and the worldview of the Altai people.

The history of archaeological excavations in Noin-Ula is considered by T. I. Yusupova (St. Petersburg Institute of the Institute of Information Technology of the Russian Academy of Sciences). In the history of the excavations at Noin-Ul, the speaker notes, sensations and ambitions, interpersonal and interdepartmental relations, science and politics are closely intertwined. The Noin-Ula archaeological finds became not only a valuable cultural asset of Russia and Mongolia, but also gave a powerful impetus to the study of the Xiongnu - one of the oldest nomadic empires, which, due to its long time and extensive spatial existence, had a significant impact on the development of many Asian and European peoples. In addition, the Noin-Ula findings played an important role in the institutionalization of Soviet-Mongolian scientific relations in the mid-1920s - the creation of the Mongolian Commission of the USSR Academy of Sciences.

Section "Ethnography of the peoples of Central Asia".

Traditional settlement complex as an economic and cultural microcosm of Yakuts and Buryats - the topic of the report by A. A. Borisov (ISI NA PC, Yakutsk). He believes that a comparative analysis of two cultural life support systems - Buryat and Yakut-will allow us to re-examine the features of the formation of adaptive properties in both cultures.

Traditions and rituals in the modern life of the peoples of the Baikal region were discussed by O. V. Buraeva (IMBiT). Currently, the speaker notes, the peoples of the Baikal region are experiencing both cultural interpenetration and leveling, unification of the cultural environment. However, along with these processes, since the 1990s there has been an increasing interest in traditional customs and rituals. Borrowing is mutual and leads to the interpenetration and mutual enrichment of cultures to varying degrees. This applies to the traditional way of life of the Evenks and Buryats, their language, work, family relations and everyday life, and all components of local cultures. At the same time, Russian traditional culture in a foreign ethnic environment also undergoes a significant transformation, sometimes assimilating the values of the surrounding cultural field while preserving the external national attributes. In general, there is a noticeable preponderance in the direction of Russification, which can be considered, among other things, a consequence of the national and cultural policy of the Soviet period. Integration processes proceeding at an ever-accelerating pace are also manifested in the globalization of spiritual culture.

The report of V. E. Vasiliev (IGI ON PC, Yakutsk) is devoted to the study of the hunting fetish of the Erlik. The idol ekakeen ("grandfather"), the speaker notes, was made of birch, provided with clothes, weapons, salama, put in a birch bucket and hung over the bed. When the owner of the idol died, Erlik was carried to the grave along with the deceased. When successful hunting or slaughtering of cattle, the idol was fed, smeared with blood on his face and asked to be an intercessor between the hunter and his parents, brothers and sisters. It was strictly forbidden to use the Erlik of the father or grandfather, since ekekeen punished the violator by destroying horses and people from his maternal family. The speaker notes that the Vilyuichans have the following scheme of deities and spirits: Uluu Toyon (aka Mudan Erili) - his son Dugduye Baai Toyon (aka Bayanai) - his son Erilik (a fetish of hunters). This suggests that the ancestors of the Sakha must have known the mythical Erlik, whose archaic image was not yet formed as the lord of the underworld during the departure of the Turkic-speaking tribes to the north.

"Archaic elements of clothing of the Sakha people" were discussed in the report of N. K. Danilova (IGI ON PC). The costume complex of the Vilyuisk and northern Yakuts differs from the traditional costume of the Yakuts of the Lena-Aldan Plateau by the presence of more archaic clothing elements in their purpose and cut. Similar clothing components existed in the ancestors of Western Buryats.

The history of medieval nomadic communities in Central Asia was covered by N. V. Ekeyeva (Institute of Altaistics, Gorno-Altaisk). In the medieval history of the peoples of Central Asia and Southern Siberia, she noted, a significant trace was left by an ethnic community called tele (tyele, tele). Information about Tela is stored in Chinese, Mongolian, Arabic-Persian, and Turkic languages.

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chronicles, monuments of ancient Turkic writing, as well as in the historical folklore of the Turkic-Mongolian peoples. The report examines the historiographical and etymological problems associated with this community.

S. G. Zhambalova's report (IMBiT) is devoted to the specifics of the Buryat genealogical tradition. According to the report, the Buryat tradition is characterized by the creation of a mythological tree that logically builds up from the image of the World Tree: this image is correlated with the general model of marriage relations and with the continuity of generations, the genealogy of the family as a whole. The speaker's field materials allow us to see the points of contact between mythological genealogies and surnames. The traditional system of drawing up family pedigrees based on mythopoetic representations is revealed.

The report of B. R. Zoriktuev (IMBiT) is devoted to the problems of ethnogenesis of the Mongols. The ethnogenesis of all medieval Mongol-speaking peoples, he noted, goes back to the Donghu. This is evidenced by the Chinese chronicles, which today remain the most reliable sources for determining the ethnicity of the peoples of Central Asia. In 209 BC, the Donghu suffered a crushing defeat from the Xiongnu, as a result of which they had to leave their native nomads. One part of those fleeing to the north of the Donghu became known as Xianbi, the other-Wuhuan. In the history of Central Asia, the role of the Xianbians is extremely important. Almost the entire subsequent process of forming Mongol-speaking peoples was determined by one or another group of Xianbi, which managed to unite ethnically related tribes, and then subordinate the entire population of a vast region to its influence. In this connection, the evidence of Chinese sources about the relationship of the Xianbian division of Toba with the Mongol-speaking Zhuzhan people is of great importance. This fact suggests that the Xianbis, Zhuzhans, and then the modern Mongols, who were formed as an independent ethnic group after the Zhuzhans, are direct genetic successors and bearers of the Donghus ethnic and cultural traditions. Since no ethnic group of Central Asia called itself Mongols before the Tang Dynasty, the study of the ethnogenesis of the Mongols boils down to the disclosure of one, but very capacious problem of Ergune-kun, which in its scientific significance is one of the key issues in world Mongol studies. Reconstruction and interpretation of the content of the ethnonym Mongol ("people living on the Mangu River"), development of a conceptual position on the successive change of medieval Mongol-speaking peoples, analysis of Chinese sources, materials of expedition research on the territory of the Hulun-Buir aimag of the PRC convince that the exodus of Mongol ancestors to the Ergune-kun area, located on the right bank of the Argun, took place at the beginning of the second half of the first millennium AD.

In the report of V. V. Ushnitsky (IGI ON PC) " Yes (large) shiveytsy-natives of the territory of Yakutia " presents an alternative point of view on the origin of the Mongol tribes, which contradicts the conclusions of B. R. Zoriktuev. The speaker draws attention to the fact that 150 toponyms-Mongolisms-were found on the territory of Yakutia (by M. S. Ivanov). However, as part of the Yakut ethnic group, the arrival of the Russians does not reveal any genera of actual Mongolian origin, which makes us think about the possibility of a mass exodus of Mongol-speaking genera in the era of Genghis Khan. Hence, the Mongol-speaking clans are long-time residents of the territory of Yakutia and could well have been assimilated by the Turkic-speaking ones before the XVII century. The episode about the exit from the closed Ergune-kun basin is found in all historical works. Ergune-kun is usually associated with Argun. But perhaps the researchers who connected the northern Shivei with the territory of Yakutia were right. The speaker believes that it is unlikely that an entire people existed in one of the gorges of the Khingan range, moreover, they were completely unaware of other neighboring peoples.

The report of D. D. Nimaev (IMBiT) examines the ethnopolitical situation in Southern Siberia and Central Asia that developed in the XVI-XVII centuries.

Section "Cultural Anthropology".

The report "The Image of Nomadic Culture in the Work of a Victorian Scot' Among the Mongols ' "by Kathleen L. Lodwig, a professor at Penn State University and a professor at the Institute of Asian Studies at Nanjing Temule University (China) describes a Scottish missionary from the London Missionary Society who made numerous trips to Mongolia in 1871-1891 and published two books dedicated to the development of the for English-speaking readers: "Among the Mongols" and "Again about the Mongols".

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Report of Professor P. Essa of the University of Szczecin (Szczecin, Poland) " Ziyarat-the specifics of visiting Muslim holy places in Uzbekistan. Ambivalence of authority and interpretation" is dedicated to discussing the practice of worshipping holy tombs (mazars) in modern Uzbekistan. In the post-Soviet reality, the speaker notes, the most famous mazars came under the jurisdiction of the Spiritual Administration of Muslims of Uzbekistan. At the same time, the worship of saints received an additional function. It is a sign of loyalty to the regime and a symbol of loyalty to national traditions. The support provided by the muftiate for the cult of saints (and Sufism) is, however, an attempt by the "official clergy" to introduce some corrections in the" popular "space that correspond to the canonical form of Islam, which is condemned within the official religious discourse, which resolutely rejects radical interpretations of the religion of Muhammad, whose followers currently represent the" unofficial " state of Islam. (anti-state) current of Islam. In this area, there is also a tendency towards a general division of Islam into "high" and "popular", based on the dual nature of ritual practices observed in mosques and mazars. The speaker concludes that ziyarat is not a natural part of either "popular" religious practices or" high " Islam.

D. D. Amogolonova (IMBiT) considered the problems of modern ethno-national discourse in Buryatia. The Buryat ideology of the post-Soviet period, she noted, developed and successfully introduced into the public consciousness a number of constructs that constitute the sphere of ethnic practices - the modern ethnosphere. At the same time, the national idea, which had pronounced political features at the time of its formation, is gradually depoliticized under the influence of the general situation in Russia.

Report of V. B. Nikolaeva (Trans-Baikal State Humanitarian University) -ped. un-t, Chita) is dedicated to the color symbolism of traditional Manchurian costume. A detailed study of the topic led her to the conclusion that the color symbolism of the Manchu traditional costume goes back to Chinese mythology and religious ideology, which influenced not only the conquerors, but also the neighbors living nearby.

Ethno-social problems of the Eurasian civilization were discussed in the report of Yu.V. Popkov (Institute of Physics and Technology of the Siberian Branch of the Russian Academy of Sciences, Novosibirsk) and E. A. Tyugashev (NSU, Novosibirsk) "Inner Eurasia: identification of a civilizational community". In foreign humanities, the ongoing civilizational processes are described mainly in the categories of "collision" and" break " of individual civilizations. The problem of stability of local civilizations is particularly relevant in relation to the Russian civilization. Based on its intermediate position on the West-East axis, representatives of Western thought often make a prediction about the high probability of its "break", and moreover, the Russian identity and its integrity are called into question. In Russian science, the prospect of solving this problem is seen not in identifying the mobile nature of Russian civilization along the West-East axis, but in revealing its self-sufficiency due to territorialization within the ecumene of Eurasia. The latter is usually considered as a border, transition zone between Europe and Asia. Accordingly, the Eurasian identity reflects the coexistence and unstable mixing of certain characteristic features of European and Asian societies. Thus, the problem of sustainability of the Russian civilization in terms of worldview remains unresolved.

In contrast to the binary opposition "center-periphery" in the methodological discourse, the concept of Inner Eurasia (cf.: Inner Mongolia - Outer Mongolia) captures the system-structural parameters of the integrity of the civilizational community. It seems natural to differentiate the Eurasian civilizational community into External Eurasia (i.e., a border zone, a transition zone between Europe and Asia, and usually perceived as Eurasia proper) and Internal Eurasia, which is proposed to be considered as the core of the Eurasian ecumene. The locus of Inner Eurasia is presumably the Sayan-Altai mountain region with its adjacent plains. The "hotbeds" of ethnogenesis operating here stimulate the ethno-social processes of Inner Eurasia, which find external expression in migrations to the periphery of Eurasia, i.e. to Outer Eurasia. It is obvious that some stable parameters of the ethnobiogeocenoses of Inner Eurasia, which determine the order of ethnosocial processes and political self-organization, are civilizational constants not only of Inner Eurasia, but also of the Eurasian civilizational community as a whole. Determining the civilizational constants of Inner Eurasia allows you to-

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to reveal the parameters of the order of the Eurasian civilizational community and fix, in particular, the guidelines for the stabilization of Russian society through internal reference to the nuclear structures that make up its ethno-demographic base and ensure its sustainable reproduction.

Identification practices of the Khalkha of the early 17th century are considered by T. D. Skrynnikova (IMBiT). Based on the analysis of Mongolian sources, she presented reconstructions of the identification practices of the Mongols from the end of the 16th century. The study of terms for designating territorial, social, and political communities, as well as terms that fix the social statuses of leaders of individual parts of the Khalkha and the nature of relationships between them allowed her to identify and clarify the nature of the socio-political organization and structure of the Khalkha. The report also shows the forms of change in Khalkha identification practices of the period under review in comparison with the period of the Mongol Empire.

The report of V. A. Tyugashev (State Institute of the Siberian Branch of the Russian Academy of Sciences, Ulan-Ude) and E. A. Tyugashev (NSU, Novosibirsk) discussed the concept of "honesty" in the mentality of Central Asian Turks. In 2002-2003, employees of the Ethnosocial Research Sector of the Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences conducted a sociological study of the value orientations of Russians, Khakass, Tuvans, Altaians, and Kazakhs living in the republics of Southern Siberia. Analysis of the obtained data using the multidimensional scaling technique allowed us to draw conclusions about the difference in the understanding of the linguistic and cultural concept of "honesty" by Russians and Turks. It turned out that the Turks equate honesty with trust and friendliness towards each other, and the Russians - as the fulfillment of certain formal agreements, i.e. with discipline. The Turkic concept of "honesty" can be defined as moral and ethical, subjective. Among Russians, it is characterized as a formal-legal, objective, as a concept of external honesty. Further study of the concept of " honesty "and the specifics of its content involves linguistic and cultural analysis, including the analysis of the concept of"honor".

Section "Religious Studies and Philosophy".

Jampa Samten, Director of the Central Institute for Higher Tibetological Studies (Sarnath, India), reports on "The Gelukpa Tibetan Buddhist School under Mongolian Patronage", which examines the cultural and political aspects of the relationship between Mongolian khans and Tibetan spiritual hierarchs, which ultimately led to the steady dominance of this branch of Tibetan Buddhism over other Buddhist schools in Tibet and the Mongolian world.

Karenina Colmar-Paulenz, Director of the Institute of Religious Studies at the University of Bern (Switzerland), "Religion in the Mongolian intellectual discourse of the XVIII century", notes that the term "religion" is now perceived by everyone through the prism of the "post-enlightenment" Protestant discourse of the XIX century. Meanwhile, postmodern and postcolonial thinkers agree that the term can only be applied in relation to the sphere of European culture and should not be imposed when it comes to non-European cultures. Having carefully analyzed the descriptive methods and terminology of Mongolian sources of the 18th century, the researcher finds grounds for comparing the European enlightenment discourse of the 18th century (France, England, and Germany) with the intellectual discourse that took place in Mongolia in the same century.

S. Y. Lepekhov's report "Interfaith dialogue: Borders and prospects" draws attention to the fact that the degree of consolidation of a poly-confessional society is directly proportional to the degree of tolerance in interfaith relations. In Western Christian theology, there is a tendency to strengthen theological orthodoxy in contrast to the increasing secularization of a globalizing society. Similar processes, though less pronounced, can be traced in Islam and Buddhism. One of the intentions of the emerging processes is the desire to make society itself less secularized. Since there is no visible progress in this area, another alternative, from the point of view of Orthodox representatives, is to separate religious communities from the rest of the world and then spread their influence to others. This trend is accompanied by an increase in sectarianism and tension in inter-confessional relations. In general, society is interested in preserving the main ethno-cultural and religious traditions while updating theology, which interprets them in a mega-ecumenical spirit, which would allow maintaining social stability while preserving cultural and confessional identity. Age group-

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However, the secularization of society, considered by representatives of the religious community as perhaps the greatest threat, in fact, in the context of poly-confessional and globalization, is more of a damping than destructive factor for religion. Interfaith dialogue becomes a prerequisite for the reform of theology in any denomination. The ability to engage in such a dialogue is an important indicator of a given denomination's viability in a changing world.

G. E. Manzanov (IMBiT) in his report "The essence and forms of religious experience" states: religious experience should be distinguished from the aesthetic aspects of spiritual practice. It is associated with the worship of a deity, while aesthetic ecstasy focuses on the enjoyment of perceived forms, qualities, and images of natural objects or works of art. The problem of the relationship between religion and art is most acute when references are made to religious art as a special form of aesthetic art. Since religious experience is associated with the sacred and with the meaning of human life in general, most experts believe that it is necessary to reveal its relationship with all other types and forms of human practice.

In the report of L. L. Abayeva (IMBiT) "Religious traditions of the peoples of Central Asia in the locus of being", it is concluded that in the vector of development of the philosophy of culture, there has recently been a tendency to consider ethno-cultural phenomena not as universal derived data, but as a specific ethno-cultural tradition created not in general in human space, but in the space of a specific a place that has specific geophysical, geographical, landscape-climatic, economic-cultural, linguistic, and mental characteristics, i.e. at a specific locus.

Khatanbaatar (MNR) report " On the question of the place of the monastery "Erdenezuu" in history " notes that the Buddhist monastery "Erdenezuu" played a significant role in the development of Buddhism in Mongolia and served as a model for the organization of large monastic complexes, such as Baruun Khure, Their Khure in Khalkha. However, at the end of the 18th century, the monastery's independent status in the political and cultural life of Khalkha was gradually lost.

C. Enkhchimeg (MNR) in its report "Nestorians in Mongolia through the eyes of Guillaume de Rubrouck" notes that the Franciscan monk Guillaume de Rubrouck, an envoy of the French King Louis IX, who lived for more than half a year at the court of the great Khan Munke (1251-1259), had a unique opportunity to observe the religious and political activities of Nestorian priests, as well as to collect valuable information about the information about the Nestorian Mongols, which should be regarded not only as a criticism of heretics from the position of a representative of Orthodox Catholicism, but also as a valuable historical source on the adaptation of Nestorian teaching and its rituals to the realities of a powerful nomadic empire.

The report "The Revival of Buddhism in Mongolia" by Ts. P. Vannikova (IMBiT) examined the main stages of the revival of the Buddhist denomination in Mongolia since the 1990s: changes in church-state relations, the main legislative acts and resolutions concerning the religious policy of the Mongolian government in relation to the country's religious denominations.

A. E. Lukyanov, Head of the Center for the Study of Spiritual Civilizations of East Asia at the Institute of Oriental Studies of the Russian Academy of Sciences, notes in his report "Dialogue of Civilizations: the archaics of Western and Eastern Cultures" that all ethnic cultures of the Earth are formed according to the genetic code of the cosmoplanetary archetype, occupy their natural and landscape place, are related to each other by kinship and mutual understanding.

The report of L. E. Yangutov (IMBiT) is devoted to the methodological aspects of studying the philosophy of Buddhism in Central and East Asian countries. The basic principles of the philosophical tradition were the backbone of the entire Buddhist complex, which ensured the unity and interrelation of its religious, social and cultural components at each specific stage of its historical development and in each specific geopolitical space. But, unfortunately, the study of the philosophical foundations of Buddhism as system-forming principles has not yet reached the proper level. The essential characteristics of the philosophical teaching of Buddhism in China and Tibet in their historical evolution both in their homeland and in the areas of its further spread to the countries of East and Central Asia are not defined. Elimination of "white spots" of these extremes in the study of Buddhist phi-

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According to L. E. Yangutov, losophy is possible if its regional aspects are introduced into the general Buddhist Abhidharmic and Prajnaparamite context.

In the report of T. V. Bernyukevich (Trans-Baikal State University). humanit. - ped. un-t) "The problem of the" alien self "in the research of Western European and Buddhist philosophy" contained little-known facts of the comparative approach to the discussion of the problem of "alien animatedness" in Russian philosophy, associated with the names of F. I. Shcherbatsky and I. I. Lapshin.

Section "Folklore and Literature".

V. Ya. Butanayeva emphasized the peculiarities of the musical culture of the Khongorai nomads, and I. I. Butanayeva (Oba - Khakass State University) considered the idea of the host spirits of epic works among the Khongorai nomads. The communicative function of zayan spirits in shamanic invocations of Buryats was studied in the report of L. S. Dampilova (IMBiT). The report of D. V. Dashibalova (IMBiT) is devoted to the study of folklore traditions in modern Mongolian poetry. "The Pantheon of Western celestials" in the epic "Geser" and shamanic mythology is the topic of the report by B. S. Dugarov (IMBiT). The report "Indian Writers on Tibet" by G. V. Strelkova (ISAA at Moscow State University, Moscow) focuses on a number of Indian writers (J. Prasad, Agyeya, Mohan Rakesh, Krishna Baldev Vayd, Rahul Sankrityayana), whose works somehow use Buddhist motifs and show interest in Tibetan culture. In the report of S. Siqinmenghe (Lanzhou University, China), the Mongolian folk tale "Honoring the Elderly" is considered as a source of anthropological research. The report of E. L. Tikhonova (IMBiT) is devoted to the mythological legends about Bukhanoyon in the Russian folklore tradition of Transbaikalia. The dates of creation of the "Hidden Legend of the Mongols" were clarified in the report of A. I. Tugutov (KIGI RAS, Elista).

Section "Languages and written language of the peoples of Central Asia".

The report by Bao Lian Kun (Tohoku University, Japan) examines the peculiarities of the Manchu language of the inhabitants of Vondor village (Tailai County, Heilongjiang Province, China). The speaker notes the strong influence of Mongolian and Chinese on the Manchu dialect.

P. L. Grokhovsky (St. Petersburg State University) touched upon the issues of periodization of the Tibetan literary language. He stated that, unfortunately, scientific Tibetology still does not have a generally recognized system of periodization of the Tibetan literary language, which was based on a diachronic study of the language and the development of which is one of the urgent tasks of modern Tibetan linguistics.

The report of G. A. Dyrheeva (IMBiT) was devoted to the study of the existence of the Buryat language in the conditions of ethno-linguistic contact with both related (Mongolian) and unrelated (Russian, Chinese) languages. The results of the study showed that in China, the Chinese and Mongolian languages (officially functioning as state languages in Inner Mongolia of China) are assigned to the industrial sphere and the sphere of interethnic communication, while the Buryat language is mainly used in everyday life and retains an ethno-identifying function. A preliminary review of the Buryat language situation in Mongolia shows that, as in Russia, there are quite significant assimilation processes-contact with a closely related language leads to increased linguistic and ethnic assimilation. The language situation in Buryatia is currently undergoing significant changes. Giving the Buryat language the status of the state language did not solve its problems at the root, although in general it can be stated that there are certain positive changes regarding the teaching of the Buryat language in various educational institutions.

The report of V. I. Rassadin, Director of the Scientific Center for Mongolian and Altaic Studies of KSU (Elista), was devoted to the Mongolian influence on the addition of the Soyot language vocabulary. Since ancient times, various Turkic tribes living in the Darkhat region encountered the Mongols quite early and experienced a strong influence from them. Contacts with the Mongol tribes continued for a long time and continue to this day. Soyotes, having migrated to the borders of Buryatia, have been in direct contact with the Buryats for more than 400 years. Many Buryat loanwords were found in the Soyot language. According to their classification characteristics, Buryatisms, borrowings from the modern Mongolian language, as well as ancient and medieval Mongolisms are quite clearly distinguished from each other, which is facilitated by the special criteria developed by the speaker. In total, about 800 Mongolian-Buryat words were found in the Soyot language.

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D. Serenbat's report (Hulun-Buir, China) "Comparison of some plural affixes of the Evenki and Mongolian languages" gave examples from Tungus-Manchu and Mongolian languages, dialects of the Evenki language of Inner Mongolia, in particular the dialect of the Evenki language of the Khoi locality, as well as research materials on the languages of the Altai group.

Section "Actual problems of transformation of the social structure of the peoples of Baikal Asia".

The social organization of the Buryat people in the context of globalization was studied in the report of Yu. B. Randalov (IMBiT). Despite the deep contradictions and conflicts of social life, by the beginning of the XXI century, the Buryat people, the speaker believes, mostly managed to preserve the fundamental values of their autochthonous Eastern civilization. At the same time, it has made significant progress in adapting and then developing a new Eurasian civilization. At present, we can talk about two established centers of culture of the Mongolian - speaking peoples: the Mongolian one in Ulaanbaatar, and the Buryat one in Ulan-Ude. At the same time, to fully characterize the social organization of the Buryat people, it should be noted that it is experiencing deep contradictions: there is a process of disintegration of the national language, the people, the process of deterioration of their socio-biological health, there is a threat of loss of national-state autonomy.

The report of I. I. Osinsky (BSU, Ulan-Ude) is devoted to the study of the social structure of Buryatia in the conditions of transformation of Russian society. According to the speaker, the basis of the modern social composition of Buryatia, as well as the country as a whole, is still formed by the social groups of the former Soviet society-workers, peasants, intellectuals and employees, although the nature, character, social role, and quantitative indicators of these groups have undergone profound changes. The bulk of them have now become employees employed in private, State, municipal and mixed enterprises and organizations. The number of economically active population of the republic is now about 450 thousand, or 43% of the total number of inhabitants. Of these, 378.5 thousand people have classes. In the process of reforming the economy on the basis of the interaction of various forms of ownership, social strata emerged: managers, a layer of the new elite, the middle stratum, the unemployed, etc., who are now at various levels of their formation and development. The main trends in the social sphere are increasing social inequality, increasing differentiation and polarization of the population; the marginalization of a significant part of the population, an increase in the wage gap, a drop in the standard of living of the majority of the population, especially rural ones, an increase in mortality, and a decrease in the birth rate. Migration processes have intensified. The number of migrants has increased. The population inflow to the republic has decreased.

In the report of Ts. Ts. Choyropov (VSSTU, Ulan-Ude) "Mentality as a phenomenon of spiritual life of the population of the Siberian region", the problem of "regional mentality" is raised. According to the speaker, regional mentality was determined for ethnic subjects not by national identity, but rather by territorial affiliation, which has specific socially, psychologically and culturally significant features. Regional and local mentality is one of the defining and stabilizing (though difficult to isolate) factors in the formation of a cultural, historical and socio-territorial community.

In the report of the Deputy Minister of Labor and Social Development of the Republic of Buryatia P. A. Chukreev "Institutionalization of social partnership: ways to solve the problem of social justice", it was noted that on the basis of social partnership, collective-contractual forms of relations between the state, employers, employees and various public organizations of citizens are developing. A course has been taken to resolve social conflicts through negotiations. However, this path is very difficult and requires huge efforts of society as a whole and its individual institutions to influence people, to mobilize them for responsible behavior, high-performance and high-quality work. It is also necessary to eliminate the disproportions in the development of subjects of social interaction, which are manifested through the predominant role of the state in relations, the crisis of the trade union movement, the inertia of employers in negotiations and the unwillingness to fulfill the agreements reached.

The model of political power in the Republic of Buryatia was studied in the report of E. D. Dagbaev (BSU, Ulan-Ude). According to the speaker, the Republic has developed a monocentric model of government with some elements of polycentrism. This model is based on a rigid vertical VLA-

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when all participants in the management process are closed in the first person. At the same time, this model contributes to the consolidation of power, since all participants in the political process are united around one center of power. Meanwhile, the process of power transformation has not yet been completed, although the main features of Russian regional political systems and regimes have already been formed. It is obvious that the authoritarian tradition is more pronounced in them.

In the report of E. V. Petrova (IMBiT), the features of the ethnosocial development of the Russian population of the republics of Eastern Siberia in the context of the transformation of Russian society were considered.

Round table "Migration processes in Central Asia".

N. N. Ablazhey (Novosibirsk) in his report "Russia-Mongolia-China: Problems of interstate migrations" gave a historical overview of migration movements from Russia, Mongolia and China in the XX century.

In the report of M. N. Baldano (IMBiT) "Migrants in the Baikal region: problems of studying the mechanisms and forms of adaptation, economic and social practices", it is noted that the specifics of the ethno-political situation consists in the fact that the regional society was formed, functions and operates as a single and at the same time diverse in national, cultural and religious relations the body. External migration flows (from the Caucasus, Central Asia, and above all from China) are of national importance in terms of their geopolitical, economic, and ethno-cultural results. The attitude towards migrants has already become the most painful moment in the complex of interethnic relations in the region. That is why it is so important to study the" quality " of migrants: their motivation, strategies for joining the host society, economic and social behavior practices, and everyday practices of the host society's attitude towards them.

Director of the Research Center "Inner Asia", Deputy Director of the Center "Inner Asia". V. I. Dyatlov, Editor-in-Chief of Diasporas magazine (Irkutsk), in his report "Cross-border migrations in modern Inner Asia:" Bridges "or "Apple of Discord", focused on the peculiarities of the migration situation developing in this region at the turn of the century. Extremely high migration activity is observed, traditional migration flows are increasing and new ones are being formed. The reasons are both global, global (different stages of demographic transition and their socio-economic consequences), and local (the collapse of the USSR). Cross-border migrations, migrants, and diasporas are becoming an essential element of the system of international relations. They carry both a conflict-causing, dividing ("apple of discord") and unifying ("bridge") potential.

The report by N. V. Mkrtchyan (State University-Higher School of Economics, Moscow)" Migration in the Eastern regions of the country: Western drift " notes that since the turn of the 1980s - 1990s. In Russia, a new direction of migration flows has been developed - the "western drift". This phenomenon fundamentally changed the colonization drift that had developed over the centuries, during which the population of Central European regions consistently populated the spaces of the eastern and Asian parts of the country. There are many reasons for changing the direction of migration flows, but the main one, according to the speaker, is the exhaustion of the demographic potential of the Central European parts of the country, the lack of human resources for implementing colonization and settlement policies. According to the speaker, all attempts to reverse migration flows are doomed to failure in the near future. The goal may be to keep the population at certain strategic locations: for example, in large cities. It is also possible to use the external migration resource to replace the outgoing population, but this option can lead to problems associated with a sharp change in the ethno - cultural balance in the regions of the east of the country, and in the absence of a well-thought-out policy for integrating non-cultural migrants, to serious problems in their relations with the host community.
During the conference, ways of comprehensive historical and cultural, anthropological, ethnological, historical and philosophical, geopolitical, textual, philological, linguistic research of the problems of Central Asia and the Mongolian-speaking peoples were outlined.

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