The VI All-Russian Scientific Conference "Vladimirtsov Readings", organized by the Institute of Oriental Studies of the Russian Academy of Sciences together with other academic institutions and the Society of Mongolian Studies of the Russian Academy of Sciences, was held on October 11, 2010 at the Institute of Oriental Studies. About 40 scientists from Moscow, St. Petersburg, Ulan-Ude, Elista, Yakutia, Perm, Samara and others took part in its work.

The conference was opened by V. V. Graivoronsky, Head of the Mongolian Branch of the Institute of Information Technology of the Russian Academy of Sciences. R. B. Rybakov, President of the Society of Mongolian Studies of the Russian Academy of Sciences, delivered a welcoming speech. He noted the great scientific significance of this forum for Russian Mongolian studies, the active role of the Institute in its convocation, and wished the conference participants success in their work.

At the plenary session, three reports were heard: Directors of the Institute of the Far East of the Russian Academy of Sciences S. G. Luzyanin "Russia, Mongolia and China in the historical and modern space", S. K. Roshchin (Institute of History of the Russian Academy of Sciences)" About D. Sukhbaatar as a national Hero of Mongolia "and A. S. Zheleznyakov (Institute of Sociology of the Russian Academy of Sciences)"Mongolia in the civilizational space of Russia".

Sergey Luzyanin noted that Mongolia's place in the system of trilateral (Russia-Mongolia-China) relations is determined by three dimensions: geopolitical, which at all times played a major role, if not decisive, then one of the main ones; historical, i.e., the history of relations between the Russian Empire, Mongolia and Qing China before 1917, and then between the two countries. The USSR, the MNR, first by the Kuomintang, and then by Communist China. The third dimension is Mongolia's ability to adapt to changing historical conditions and environments and preserve its national identity. After 1990, there is another dimension, another factor influencing the current state of trilateral relations - the presence of a" third neighbor "in the face of the United States, Japan, the European Union, etc., thanks to which the" triangle "becomes a"quadrilateral".

S. K. Roshchin's report, based on Mongolian and domestic sources, described the revolutionary and military achievements of D. Sukhbaatar, convincingly revealed his huge role in the victory of the 1921 revolution in Mongolia, in the formation of people's power there in 1921-1923, in the creation and strengthening of the Mongolian People's Revolutionary Army and the establishment of friendly relations between the two countries. relations with Soviet Russia. The speaker reported many new and interesting facts about the activities of D. Sukhbaatar in protecting the borders of the Mongolian state in 1913-1917, which made him a famous national hero even before the revolution of 1921.

A. S. Zheleznyakov described the main features of the Mongolian civilization, which determine its unique place in Russia and in the world.

Further work of the conference was held in two sections: "History and Economics" and "Linguistics, literature and folklore".

The section " History and Economics "(headed by S. K. Roshchin and M. I. Golman) presented 18 reports. Their problems were very wide and diverse: from the economic and cultural policy of the Mongol Empire (O. V. Lushnikov, Perm State University). ped. un-t, Perm phil. Institute of History and Archeology of the Russian Academy of Sciences) to Mongol-South Korean relations at the present stage (E. V. Boikova, Institute of History of the Russian Academy of Sciences); from the history of Buryat and Yakut steppe dumas of the period of the Russian Empire (A. A. Borisov, Institute of Humanities. research. Russian Academy of Sciences, Yakutsk) before the revival of Buddhism in modern Mongolia (R. T. Sabirov, ISAA MSU), etc.

O. V. Lushnikov focused on the latest achievements of Russian historiography in the field of studying the Mongol Empire, its politics, which was closely intertwined with trade interests, the great role of cities and urban culture (there were more than 100 cities in the Jochi ulus alone), the mutual influence of cultures of various peoples who were part of the Mongol Empire, whose population was 120 million people.

Describing Mongolia's relations with the Republic of Korea, E. V. Boikova emphasized their steadily growing positive dynamics, especially in trade, economic and investment relations, in particular in the training of qualified workers and engineers. So, if in 2007 there were 20,710 Mongols on study, internship and work in South Korea, then in 2010 their number increased to 32 thousand. At the same time, 3.5 thousand Korean specialists were working in Mongolia.

A. A. Borisov highlighted the history of formation and functioning of steppe dumas in Buryatia and Yakutia, their role and significance as the first kind of self-government bodies in the imperial system of management of these national suburbs. The report aroused particular interest, as this topic is still poorly developed.

R. T. Sabirov considered three periods of the spread of Buddhism in Mongolia: the XIII-XIV centuries, the end of the XV-beginning of the XVI century, and its revival after the victory of the democratic revolution of 1990. He noted the special role of such historical figures as Tumet Altan Khan, Chakhar Ligden Khan, Dalai Lama V and others in establishing Buddhism as the dominant religion. If from the 16th century to the 1930s, before attempts to forcibly eliminate it, the Lamaist Church did not know any rivals, then in modern Mongolia it has to withstand competition from Catholic, Protestant and other Christian denominations.

The history and current state of the Orthodox Church in Mongolia was reviewed by K. V. Orlova (IB RAS). In particular, she noted that the first Orthodox church in Mongolia was built at the Russian Consulate in Urga in 1861. Now the Holy Trinity Church, the center of the Christian community in Mongolia, has been built and operates in Ulaanbaatar. The church has a Russian-Mongolian school, and the newspaper "Troitsa"is published.

The original interpretation of the significance of East Turkestan (now the Xinjiang Uyghur Autonomous Region of the People's Republic of China) in the Mongol Middle Ages, under the Qing, and in modern China was given by O. V. Zotov (Institute of History of the Russian Academy of Sciences). In his opinion, East Turkestan was the pearl of the Mongol Empire, the Uyghurs voluntarily joined it as the 5th ulus, they considered Genghis Khan their liberator from the yoke of the Karakidans, most of the Great Silk Road ran through their territory, the Mongols borrowed their writing from them, sages, healers, and merchants came to them from there. Under the Qing, this area kept the empire in suspense with its peasant uprisings, the struggle of the Dzungars (Oirats) with the Chinese. And now it is one of the most troublesome nodes of world politics.

L. B. Chebotareva (Samara State University) presented a report on the spiritual world and psychology of the Kalmyks "Peculiarities of the mentality of nomadic Kalmyks". These features, according to the report, were formed in the conditions of the military nomadic way of life and on the basis of the legal norms of the code "Their Tsaajin bichig" ("Great Code") from 1640, under the influence of which the categories of Kalmyk culture were formed during the formation of the Kalmyk Khanate. The most important of these categories were pride and honor, as well as hard work, self-esteem regardless of social status, hospitality, mutual assistance, etc.

The problems of nomad mentality and its influence on the politics and economy of nomadic societies were also raised in the report of Yu. I. Drobyshev (IB RAS).

Two reports were of a historiographical nature: V. P. Sanchirov (Kalmyk Institute of Humanit. research. RAS) and A. N. Khokhlov (IV RAS). The first analyzed the recently discovered and published source "History of Kho-Urlyuk", which sheds new light on the causes and process of the migration of first 15 thousand kibitkas, and then 40 thousand kibitkas of Oirats-Torgouts and Derbets from

Dzungaria in the lower reaches of the Volga at the end of the XV-beginning of the XVI century, which marked the beginning of the formation of the Kalmyk Khanate. The second detailed the contents of P. K. Kozlov's previously unknown letter to the Russian Geographical Society, in which he summed up the results of his expedition to Central Asia in 1899-1901.

A comparative analysis of the features and results of socio-economic transformation in Buryatia (Russia), Mongolia, and Inner Mongolia (China) after 1990 was presented by V. V. Graivoronsky (Institute of History of the Russian Academy of Sciences).

G. V. Manzanova (Institute of Philosophy of the Russian Academy of Sciences) in her report "Socio-cultural transformation of the population of the Republic of Buryatia over the years of reforms" presented the results of a study of demographic and socio-economic processes in modern Buryatia using the socio-cultural approach developed by researchers of the Institute of Philosophy of the Russian Academy of Sciences N. I. Lapin and L. A. Belyaeva.

The report of A. Z. Badmaev (Buryat State University) "The leadership corps of Mongolia in mastering the Russian language" was devoted to the history of studying and the degree of proficiency in the Russian language by Mongolian leaders. Choibalsan, Y. Tsedenbal, J. Batmunkh, N. Enkhbayar, Ts Elbegdorj and others. All of them except X. Choibalsana, who spoke, read and wrote Russian fluently, and N. Enkhbayar, the Prime Minister of Mongolia in 2000 - 2004 and then President of the country in 2005 - 2008, was a translator and literary critic by training, engaged in translating Russian fiction into Mongolian. Excellent knowledge of the Russian language and Ts. Elbegdorj is the President of Mongolia since 2009, a graduate of the Lviv Military-Political Institute. They owe much of their knowledge to their studies in Russia. Their example contributed to the promotion and dissemination of knowledge of the Russian language among the population of Mongolia.

Sh. G. Nadirov and M. I. Golman (both from the Institute of Political Science of the Russian Academy of Sciences) presented their reports "Lessons from the last stage of Soviet - Mongolian relations" and "On the main political events in Mongolia after 1990". Sh. G. Nadirov showed that neither Gorbachev's perestroika, nor the perestroika copying it in Mongolia was able to prevent, and to a large extent M. I. Golman highlighted the chain of political events that radically changed the image of Mongolia and its position in the world, namely: the multiparty elections of 1990-1992, the introduction of the institution of the presidency, the adoption of a new constitution in 1992, and the concepts of foreign policy and national security of Mongolia in 1994, the conclusion of the Treaty on Friendly Relations and Cooperation between the Russian Federation and Mongolia in 1993, official visits of Russian President Vladimir Putin in 2000, Mongolian President N. Enkhbayar to Russia in 2006, Russian President Dmitry Medvedev to Mongolia in 2009, etc.

In general, the work of the section was successful. The reports made a lot of new things in the study of the historical past and the current situation of the Mongolian-speaking peoples.

The section "Linguistics, Literature and Folklore" (headed by A.D. Tsendina and L. G. Skorodumova) presented nine reports.

B. S. Dugarov (IMBiT SB RAS) in his report "The cult of Khormusta in the sacred tradition of the Mongols" showed the specifics of the existence of the shamanic tradition among the Buryats with its inherent syncretic character. Khormusta occupies an important place in Buryat mythology. It is associated with a number of storylines in the Buryat epic about Geser: Khormusta fights with Ata Ulan-tengri, the head of the evil eastern Tengri, sends his son (in the earthly rebirth - Abai Geser Bogdo) to earth, who fights with the evil forces that emerged from the body of Ata Ulan, who was thrown to earth. Using concrete examples, the speaker showed that the Khormusta cult in Buryat ritual practice contains features of syncretism of shamanism and Buddhism and has something in common with the solar cult.

In the report of A. D. Tsendina (RSUH, IV RAS) "Mongolian sources about the VI Dalai Lama", an analysis of Mongolian written and oral sources was given, showing that almost all of them go back to the biography of the VI Dalai Lama, written by Aghvanlkhundubdarja. The description of the Dalai Lama's visit to Khalkha, which is reflected in the Khalkha legends about the cleft in the rock he made, about the worship of Dara-ehe in Urga, as well as in the "yellow letter", corresponds to the description of the invitation sent by Undur-gegen to the VI Dalai Lama with a request to become the head of the Mongolian, Buddhist church after his death. death, the Dalai Lama's refusal to do so, and his next visit to Khalkha and the Khalkha Tsetsen Khan. Alashan folklore legends are included in the biography written by Aghvanlkhundubdarja, which contains information about the death of the VI Dalai Lama Tsangyanjamtso not in 1706, but in 1746. Other materials do not supplement it, do not contradict it, do not coincide with it, but rather go back to it. Therefore, the study of biogr-

The fii as a literary and historical source can help to answer the question that was occupied by Ts. Damdinsuren, P. Klafkovsky, L. S. Savitsky, L. Khurelbator and other scientists who wrote about the life of the VI Dalai Lama - whether the lama who died in 1746 was the same Tibetan Tsangyangjamtso, or whether he was a clever man who fooled the Alashan Mongols and many modern researchers for 40 years.

The report of L. G. Skorodumova (RSUH) was devoted to the literary work of a well-known public and political figure of Mongolia at the beginning of the XX century. Dogsomyn Bodo (1885-1922), who served as Foreign Minister and Prime Minister after the victory of the 1921 revolution. In 1922, D. Bodo was convicted of counter-revolutionary activities and executed. Only democratic changes made it possible to rehabilitate D. Bodo and return him to Mongolian history and culture. In the 1990s, his short stories "Coral Rosary" ("Shuren Erh") were published with a poetic preface "Amazing Story" ("Uzemzhit eguulel"). The essay is based on "The Story of how Jian Xinghe met his Pearl Shirt", which was included in the collection "Amazing Stories of our time and Antiquity" ("Jin gu qi Guan") translated into Mongolian, published by B. Rinchen in 1959 in the People's Republic of China in Uyghur script. "Amazing stories..." translated into Mongolian in 1816 in Southern Mongolia. It can be assumed that the urban story genre gained special popularity in the Mongolian capital with its increased active population in the first quarter of the XX century. The tastes of the educated people of that time were most suited to the plots of popular stories of street storytellers, who truthfully depicted various aspects of Chinese medieval life, mores and psychology of people. D. Bodo in this case successfully used the huaben form, filling it with the realities of Mongolian life. In any case, D. Bodo's "Amazing Story "cannot be considered a translation from the Chinese" The Story of the Pearl Shirt", the plot of which was exactly transferred to the Mongolian soil.

Dmitry Ivanov (Museum of Anthropology and Ethnography of the Russian Academy of Sciences, Kunstkamera) spoke about the Mongolian collections of the Kunstkamera of the XVIII century. It is known that in the Imperial Kunstkamera Buddhist cult items began to arrive in the XVIII century. According to the few surviving documents and publications of the XVIII-XIX centuries, the collection was supplemented with items collected by such outstanding travelers as G. F. Miller and P. S. Pallas. Pallas received a collection of Buddhist bronzes. However, the Museum of Anthropology and Ethnography currently houses only two small collections of Pallas.

In the report of O. A. Sapozhnikova (student of ISAA MSU) "Depiction of love in Mongolian literature in the 1960s - 1980s" describes a positive literary character. During this period, Mongolian writers tried to overcome the parsimony of describing internal motives and the lack of psychologism-shortcomings inherent in the literature of previous years. It was during this period that serious steps were taken to reveal the spiritual appearance of the hero. The theme of love, loyalty and duty is closely intertwined with the theme of a person's social status, with his social position, which creates a new type of conflict between lovers. Mongolian works that reveal the theme of love do not lose their national flavor, rather, it is in them that readers most strongly feel the "spirit of the steppe" and can come closer to understanding the Mongolian picture of the world.

In addition to the above, the section also presented reports by M. N. Orlovskaya (Institute of Linguistics of the Russian Academy of Sciences) "The Mongolian version of the Chinese canon Hciao Ching" - about a little-known monument of the Mongolian script of the Yuan Dynasty; V. E. Radnaev (Institute of Linguistics of the Russian Academy of Sciences) " Scientific life as a mirror of development: trends and directions (on the example of linguistics in Mongolia in the 70s of the XX century)", A. I. Chernukhi (student of ISAA MSU) "Accent and stress in the Mongolian language", D. I. Vodyanitskaya "Genres of invocations included in the ritual of the Mongolian shaman".

The work of the conference "Vladimirtsov Readings-VI" showed that, despite certain difficulties associated with financing research and business trips, despite the growing number of similar conferences and symposiums in other centers of Mongolian studies - St. Petersburg, Ulan-Ude, Irkutsk, Elista, traditional readings continue to attract the attention and interest of domestic Mongolian scholars, primarily in Russia. total of young scientists. Each time, the reports of the participants of these conferences demonstrate the expansion and deepening of the topic, the increased methodological, source-based and factual level of research.

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