Buryat Culture Research Articles

Historical Past and Historical-Cultural Heritage of Buryats as Reflected in Journal ‘Sibirskie Ogni’ (1920s-1980s): Memory Politics Aspect

The aim of the article is to characterize representations of the history and historicalcultural heritage of the Buryats in the pages of the Sibirskie Ogni journal from the early 1920s to the late 1980s in the context of state memory politics. The methodological framework of the study was the field of “Memory Studies.” Conclusions were drawn about the intense ideologization of the historical past of the Buryats on the pages of the Sibirskie Ogni journal at all stages of the Soviet period, as well as the journal's disregard for Buryat heritage associated with the traditions of Buddhist East. Six stages of representation were identified. In the first stage (1920s), Buryat authors freely wrote in the journal about Buryat history, expressed historical grievances against Russia, and sought recognition of the value of Buryat historical-cultural heritage. In the second stage (1930s), only articles by Russian authors about Buryat history in a critical tone were published in the journal. In the third stage (1940s-1950s), Sibirskie Ogni journal printed articles with crushing criticism of inconvenient versions of Buryat history presented in national literature. In the fourth stage (1960s-1970s), Buryat history was not discussed at all in the journal. In the fifth stage (1980s), a flourishing of Buryat culture was proclaimed under the influence of Soviet leadership. After the collapse of the USSR, much was rethought and perceived as a historical mistake. The Sibirskie Ogni journal began publishing articles again on Buryat literary traditions, epic poetry, etc.

Sociocultural Design of the Sustainability of the Value Core of Buryat Culture Through the Implementation of Social Practices

Sociocultural Design of the Sustainability of the Value Core of Buryat Culture Through the Implementation of Social Practices

The value core of the traditional culture of the Buryats as an object of socio-cultural design

The authors consider in detail the features of the socio-cultural design of ethnocultural activities based on the actualization of traditional values and heritage in the Aginsky Buryat district. Since the end of the twentieth century, there has been an intensification of activities for the development of ethnic culture in the district, and often the initiative comes from the people, and it is implemented in the form of socio-cultural projects of cultural institutions, education, non-profit organizations. In connection with these features, it becomes relevant to analyze the value core of the Buryat culture, which becomes the object of socio-cultural design at the present stage. To study this issue, methods of external and included observation, content analysis of ongoing socio-cultural projects were used; scientific literature on the topic of socio-cultural design and values of Buryat culture was analyzed. The research material was social practices and projects implemented in the Aginsky Buryat district. The novelty of the research lies in the fact that the socio-cultural processes emerging in the social environment, initiated by tribal communities and social groups of peers, are studied. In the Agin Buryat district, these social groups are the subjects initiating innovative social practices aimed at actualizing and reviving the cultural core of the people. On the basis of these practices that have arisen in the popular environment, social projects of government bodies and institutions of the social sphere, culture, and education are being created and implemented. As a result of the conducted research, it was revealed that socio-cultural design at the present stage actualizes the values of the native language, the continuity of the family and tribal community, love for the native land, strengthening friendly ties with fellow countrymen and peers during the implementation of socially significant practices.

Sable in the traditional culture of the Buryats

The work is aimed at identifying the image of the sable in the traditional worldview and rituals of the Buryats. The chronological boundaries of the study are determined by the time of functioning and translation of the com-plex of traditional beliefs and rituals among the Buryats — the end of the 19th — middle of the 20th century. Geo-graphically, the study is focused on the Baikal region, which encompasses the ethnic Buryatia. Linguistic, folklore and ethnographic sources have been used for this research. Comparison-collation and structural-semiotic meth-ods have been used to explore the research topic. As a result of assessing the utilitarian value of the sable, it has been determined that the animal's fur was used in sewing winter outerwear and hats, and its meat was occasion-ally eaten, as well as applied in folk and veterinary medicine. The all-Mongolian origin of the term for sable, and its gender nominations, is proved. It is assumed that this predator could be revered as a totem by some of the ancestors of the Buryats of the pre-Baikal clans. It has been found that in the traditional Buryat culture, the image of sable was ambiguous. In the traditional views of the Buryats, sable was endowed with a heavenly nature. It acted as a female symbol. At the same time, a negative characteristic of this fur-bearing animal has been deter-mined: it was associated with the chthonic world. In the traditional family ritual of the Buryats, a sable fetish was associ-ated with the image of this fur-bearing animal, which performed a protective function for children and represented a female image. The sable skin was an attribute of the shaman: for some black shamans, it represented the emblem of the clan. Furthermore, in the shamanic ritual of the Buryats, a fetish, embodying the shaman's spirit-assistant, was as-sociated with this animal. In shamanic poetics, the soul of a deceased shaman turned into a sable; this predatory animal was endowed with the function of a shaman's transport in his mystical travels to other worlds.

Wild Pig in the Traditional Worldview and Rituals of the Buryats

Purpose. The purpose of the article is to find out the complex of traditional ideas about the wild pig and its symbolism among the Buryats. Results. In the first part of the work, a comparative characteristic of wild and domestic pigs in the Buryat culture is carried out. Lexical materials indicate the common Mongolian origin of the main terms denoting wild and domestic pig. Based on the fact that the population of the Baikal region knew about the domestic pig from the Hunnic time, the ancestors of the Buryats could get information about this animal at a fairly early period of their history. It is indicated that the Buryats reflected the biological characteristics and behavior of wild and domestic pigs in the works of small genres of folklore. The negative characteristic of the domestic pig in the traditional worldview of the Buryats is emphasized in general. In the second part of the study, mythological views about the wild pig are isolated. It is noted that in the traditional representations of the Buryats, this animal appears as a totem or nurse of the progenitors. The symbolism and semantics of the boar are revealed, the connotation of this artiodactyl among the Buryats is determined. The third part of the article is devoted to identifying the image of a wild pig in the traditional ritual of the Buryats. The manifestations of the image of the boar in the traditional ritual of the Buryats are being clarified. The sacredness of his image is associated, in particular, with the apotropaic function of the animal’s head, especially its tusks. The main motives associated with the wild pig are determined. Conclusion. The study shows that in the traditional worldview of the Buryats, the image of a wild pig is polysemantic and has ambivalent connotations. Comparative characteristics of images of domestic and wild pigs in the culture of the Buryats revealed a different attitude towards them. Based on the analysis of Buryat vocabulary and small genres of folklore, it can be argued that the domestic pig symbolized sensuality, poverty and, conversely, material well-being. Many negative qualities of a person were associated with it. Meanwhile, the boar personified bravery, and at the same time thoughtlessness. Of the biological signs of a wild pig, the Buryats especially distinguished its hearing and sense of smell. Despite some fragmentation of the image of the boar in the traditional worldview of the Buryats, a complex of judgments about it is revealed. In them, the animal acts as a totem, and as the nurse of the first ancestors. He is perceived as a symbol of strength, masculinity. In addition, he is endowed with the symbolism of fertility and heavenly water. In the epic of the Buryats, his image received an unambiguously negative connotation, and was linked to the motive of the soul of a demonic being. In the shamanic ritual, the tusks and, in general, the boar’s head, played the role of the apotropee. In it, the image of the animal was associated with the “game” spirit of Gakhai ongon. In shamanic poetry, the boar appears as an anthroponym (Gakhai bagsha). The materials on shamanic rituals highlight the positive connotation of this animal, due to such important meanings as earth, sky. The wild pig is a symbol of fertility. Probably, she was also perceived as a transport for the deity. However, there is also a negative connotation associated with the perception of the boar as a messenger of death.

BURYAT ETHNOS IN THE 21st CENTURY

The article discusses the prospects for preserving the ethno-cultural identity of the Buryat people in the 21st century. Under the conditions of the transformation of Russian society over the past twenty years and the impact of global integration processes taking place in the world the opportunities for preserving the ethno-cultural identity of the Buryat ethnic group and its language are rapidly declining. Based on the analysis of vari-ous environmental factors, we have considered the possible scenarios for the development of the Buryat ethnos in the conditions of the socio-economic crisis and in the economic stability and growth, and summed up the total prospects for preserving its ethno-cultural identity in the 21st century. The “negative” scenario for the development of the Buryat ethnic group covers the crisis period of the 1990s and early 2000s. Predictive assessments are based on an analysis of the impact of crisis phenomena on the agricultural sector and the social sphere of the village, which led to the outflow of the Buryat population from the village to the city. The economic crisis has a negative impact on the institutions of reproduction and transmission of the Buryat culture: it leads to a reduction in funding and commercialization of their ac-tivities and separation from the needs of the bulk of the ethnic group. Thus, the socio-economic crisis accelerates the process of de-ethnization and acculturation of the ethnos. The “positive” scenario reflects the development of the ethnic group in the context of eco-nomic growth, however, its consequences also negatively affect the preservation of ethnic identity and language, since the needs of the economic development of the ancestral terri-tory of the Buryat ethnic group will entail an influx of labour resources, that is, a popula-tion of other ethnicities, which will reduce the demographic power of the Buryat ethnic group. Thus, the economic growth, as well as the economic crisis will contribute to the ac-culturation and assimilation of the Buryats. In the context of global integration processes taking place in the world and the current policy of Russia, the opportunities of preserving the ethno-cultural identity of the Buryat ethnos and its language due to objective reasons will gradually decrease in the 21st century.

Специфика нового полевого материала в корпусе тома по несказочной прозе бурят

At present, the manuscript of the volume “The non-fairytale prose of the Buryats,” compiled for the series “Monuments of Folklore of the Peoples of Siberia and the Far East,” presents the etiological, mythological, legendary, historical narratives that are the most characteristic of the Buryat ethnic tradition. Despite covering the most characteristic thematic plots and motives of the non-fairytale prose of Buryats, the text lacks mythological works and stories with a mythological basis. This lacuna can be somewhat filled by expeditionary records made in Inner Mongolia region of China from the ethno-territorial group of Buryats living in the Shenehen area. Thus, it is proposed to include the mythological stories about how the first people appeared, why the constellation of Ursa Major is called the Seven Elders, why Buryuats began to read the lamb scapula. Noteworthy are the records featuring a supreme deity of heavenly origin as the main character, the initiator of ordering the sequence of changing years and creating a twelve-year calendar cycle, each year corresponding to one of the animals. Al-so, it is worth including the “explanatory” stories, recorded among the Buryats of Inner Mongolia, based on the people’s ancient knowledge of the ethnological peculiarities of Buryat life. Thus, the forthcoming volume will include authentic textual sources based on ancient mythological views of people about the existing universe and world order, shamans and lamas having magic powers, foresight, and other non-standard superpowers, also based on explaining the specificity of ethnic elements of Buryat culture and everyday life.

Советская модернизация культуры и быта бурят в 1920–30-е гг.

Introduction. Since the 17th c. as part of the Russian Empire, Buryats found themselves in the sphere of influence of Western secular culture and Orthodox Christianity. Depending on the local natural and climatic conditions, some basic features of agriculture, mining, and Russian culture were introduced into the Buryat economic activities and everyday life, but, in general, the people persisted in their extensive nomadic and semi-nomadic economy and patriarchal culture. In 1923, with the birth of the Buryat-Mongolian Autonomous Soviet Socialist Republic (BMASSR), the processes of transformation of their culture and life began in every sphere of their traditional life, such as economic activities, material culture, family and marriage relations, religious beliefs, public leisure, etc. The article aims to study the processes of modernization of Buryat culture and everyday life at the initial stage of Soviet construction. Materials and methods. Major sources for the study were documents from the State Archives of the Republic of Buryatia; also, published sources and media materials were of great importance for the discussion. In its methodology, the study proceeds from the principles of historicism, consistency, objectivity, and reliability, helpful in approaching the process of Soviet modernization of Buryat culture as a multidimensional, contradictory process, hence avoiding both one-sided criticism and idealization. Results. The undertaken analysis of pertinent media materials and archival sources shows that two stages may be singled out in the Soviet construction in Buryatia. The first stage, that began with the formation of the BMASSR and continued to the late 1920s, was the time of radical transformations introduced in the lifestyle of the Buryats, but, still, their traditional culture and life persisted. They were to finally give up, with the policy of collectivization and the process of settlement of the nomadic Buryats pursued by the Soviet authorities at the next stage marked by Velikii perelom (Great turning point) and the beginning of “militant atheism”, i. e. in the period of intensive construction of a new life and the eradication of traditional lifestyles. The study concludes that the Soviet modernization embraced every aspect of the Buryat society, and its impact was deep, comprehensive, and effective. The project was implemented, with objectives and hopes assigned to it fulfilled.

Buddhist Traditional Sangha of Russia in Socio-Cultural Processes Modern Buryatia

Using the example of Buddhism in Buryatia, the article examines the problem of the post-Soviet return of religion from the periphery to the center of socio-cultural processes. It is noted that this means their secularization in the sense of the active participation of the clergy in a variety of secular practices, including the spheres of economics, politics and ideology. The author pays attention to the identification role of religion, based on the definition of Buddhism as the main cultural marker of the region, contributing to the formation of a territorial cultural text, the involvement in which is felt by all residents of the republic, regardless of the declared religiosity. Based on many years of research, the author analyzes the qualitative changes in the activities of the Buddhist traditional Sangha of Russia, aimed at protecting the Buryat culture and traditional economy, which makes it enter into both dialogue and confrontation with the secular authorities of the republic. It is shown that in the conditions of high secularization of social and individual consciousness, the Khambo Lama and other clergymen see their task in the spiritualization of everyday practices through the preservation of the social basis of Buddhism, represented by rural Buryats.

Образ жаворонка в мифологических представлениях бурят

Purpose. The purpose of this work is to highlight the complex of Buryats’ traditional ideas about the lark tales. Results. The first section of the work gives a general description of the image of the lark in Buryat culture. The Buryat names of larks contain certain information about these birds (about their habitat, nesting sites, size, ability to sing). The lark, from the point of view of the Buryats, was a harmless bird. Buryats paid attention to some morphological features of the lark, especially its acoustic capabilities (the ability of a male bird to sing for a long time). The second section of the article deals with traditional mythological representations of the Buryats about the lark. This bird had a high semiotic status, in particular, it was recognized as a winged preacher of Buddhist prayer. It was believed that it served the good heavenly forces. Buryats attached importance to the symbolism of the color of the bird’s plumage. It is revealed that they associated the idea of werewolves with the lark. In the mythological representations of the Buryats, this feathered animal reflected the natural rhythms (the arrival of early spring) and the time of day (morning) and was likely associated with the concept of time. In the epic of the Buryats, the interchangeability of images of birds personifying the arrival of spring was characteristic, and it was associated with birds of the order of passerines. The ambiguity of the lark’s characteristics in traditional mythological representations of the Buryats is noted. Conclusion. In traditional mythological representations of the Buryats, the lark had a predominantly positive characteristic. It is attributed to the revered birds, supposedly servants of the good heavenly forces: in Buryat shamans’ epics they assist the mother of gods, while the Buryat-Buddhists recognize the lark as a bird that prays and sanctifies the water. The symbolism of color, highlighted in the image of this bird, primarily reflected gender division: the white color indicated the male principle, while the gray – female. The idea of shapeshifting is associated with the lark among the Buryats. It was associated with the onset of spring and the time of day (morning). In the image of this feathered bird, the negative connotation in its connection with demonic forces and in the chthonic beginning of the bird is weakly manifested. Some traditional ideas of the Buryats about the lark (for example, as a winged singer of religious hymns) have analogies in the worldview of other peoples, which is explained by their universal character.

Матрилокальная, пространственная и религиозная символика в традиционной свадебной обрядности у тувинцев и бурят в конце XIX – начале XXI века

Purpose. The purpose of the paper is to reveal archaic matrilocal and the cult of fire, areal, shaman and late Buddhist symbols in wedding traditions of the Buryats and Tuvans. A comparative ethnographic method is applied in the research according to which the symbols are considered and compared in terms of synchronic and diachronic aspects. The paper is current due to representation of unity of nomadic family-tribal orientation based on the example of similarities in wedding traditions of Turk and Mongol peoples. High interest in wedding rituals in traditional society is connected with religious and magical elements that represent praying to local spirits for tribal development and safety. Results. As a result, the authors come to the following conclusions: firstly, similarity of many elements of wedding ceremonies is defined by nomadic traditions and ideals of a family tribal structure by northern Buryats to Turk peoples and southern Tuvans to Mongolia. Secondly, the late arrival of Buddhism to Barguzin valley and Tuva was a reason of preservation of archaic cults of shamanism. Conclusion. In summary, it is important to note that comparative analysis of wedding traditions among the Tuvans and the Buryats helps to reveal historical evolution and transformation not only in wedding traditions but in their traditional world view in general. Similarities in diachronic elements of the ritual show unity of many cults that point to tight interactions between the Tuvans and the Mongols, Buryats and the Turk neighborhood. For instance, archaic cults of mother and fire are similar among the Tuvans and the Buryats. Many Shaman and Buddhist cult symbols do not change in Tuvinian and Buryat culture because their philosophies have not been changed on their corresponding territories for a long time. To conclude, comparative research of wedding traditions of Turk and Mongol peoples offers rich material for future research of historical evolution of many cults because the wedding, as one of the most important stages in humans’ life, is always connected with religious rituals of initiation, safety and sanctification.

Мелкий рогатый скот в фольклоре и обрядности бурят

Purpose. The aim of the study is to identify a complex of Buryat mythological views about small cattle. Results. The first part of the article gives a general description of small cattle in traditional Buryat culture. It is noted that the Buryats noticed the morphological features and behavior of sheep and goats and transmitted these observations through the works of small genres of folklore. It is stated that in Buryat anthroponymy there are names associated with the names of small cattle. It is shown that the images of a ram and sheep were included in the concept of time and space. The Buryats used sheep meat and some of its internal organs for medicinal purposes. In the second part of the work, a comparative description of the images and symbols of small cattle in the traditional representations and rituals of the Buryats is given. The functions of small cattle in Buryat rites are considered. Based on the data of Buryat rites, the symbolism of these animals and their zoological characteristics are revealed. Conclusion. It is revealed that the images of a goat and ram / sheep are multi-valued and generally have a positive connotation associated with the fundamental values – the sky, celestial bodies, and so on. The goat endowed with heavenly, solar, fiery symbols is associated with the idea of fertility; marriage symbolism is inherent to the goat. The image of a ram / sheep is associated with the sky, stars, moon and fire. It was found that small cattle carry the symbol-ism of well-being. It is noted that the negative connotation of small cattle is due to the idea of them as messengers of death, misfortune and the decline in weather conditions. It is determined that in Buryat rites, small cattle were victims, sacrificed to the higher animal forces. It is revealed that the sacred status of the ram/sheep is more pronounced in the rites than that of the goat.

Семантика, генезис и аспекты бытования культовой лексики в традиционной культуре бурят

One of the most promising aspects of research into the cult tradition of the Buryats is the study of the concepts of ‘cult’ and ‘sacred’. Goals. The paper aims to analyze the issue of applying the category of ‘sacred’ developed by European religious studies to the lexical material associated with the category of the sacred in the traditional culture of the Buryats on the basis of etymological and historical-genetic research. Results. Description of the scope of application of the concept of ‘sacred’ in Buryat culture, as well as semantic analysis are necessary to avoid inadequate interpretations and extrapolations while using respective lexemes. By virtue of their conservatism, ritual terms contain invaluable evidence of the cultural and historical perspectives, preserve the valuable information that allows us to reconstruct the ethnography of the past, its social structures, spiritual culture, including the cult tradition.

Перевод (адаптация) буддийских канонических текстов с тибетского и старомонгольского языков на бурятский

Introduction. The article deals with Tibetan/Mongolian-to-Buryat translation (adaptation, Cyrillic) of Buddhist canonical texts. Goals. The study of causes and essence of the process is relevant enough, since the research problem relates to actual changes in the traditional book culture of Buryats, and issues of preserving the Buryat language in modern conditions. Materials. The work analyzes archaeographic works stored at the Institute of Mongolian, Buddhist and Tibetan Studies SB RAS (2006-2015) as well as a set of Buddhist canonical texts published in Buryatia in the pre-revolutionary period and after 1991. Conclusions. Translation (adaptation) of Buddhist canonical texts from Tibetan and Mongolian into Buryat arose from changes in everyday religious practices of ordinary Buryat Buddhists. The three forms of Tibetan/Mongolian-to-Buryat translation make it possible to conclude on the level of works aimed at the preservation of the Buryat language in the structure of religious culture, as well as the level of Buddhist revival in Buryatia. Various forms of translation (adaptation) of Buddhist canonical texts show a competition between two directions of everyday religious reading (spelling) patterns: the Mongolian letter-by-letter one, and that close to literary Buryat. These forms mirror the modern discussion that arose in the 1990s about the correspondence between Mongolian and Buryat languages for further development of Buryat culture.

The specifics of children’s socialization in the traditional Buryat culture

The specifics of children’s socialization in the traditional Buryat culture

Музыкальный инструментарий мистерии Цам

The article examines musical instruments used in Cham mystery - a kind of the Buddhist worship. The Tibetan music has ancient roots and, being a religious phenomenon, is characterized by conservatism and stability. Cham mystery is a masked dance requiring special plastique of a body and hands and accompanied by peculiar music of the unique Lamaist orchestra. Such issues as functions of musical accompaniment, correlation of certain instruments and leitmotivs with personages are considered; the author provides information about archaic musical instruments of the Lamaist orchestra, identifies instruments borrowed from the traditional Buryat culture.

Из истории шаманства: образы шаманских духов-помощников на петроглифах Верхнего Амура и Алдана (статья вторая)

The article deals with the history of shamanism and interpret the images on the petroglyphs of the Upper Amur, Olekma and Aldan rivers, dating back to 2000–1000 BC. Important role in the petroglyphs is played by the images of the Supreme gods and forest spirits that were accessed by shamans and shamanic spirit-helpers. The opposition of light and dark spirits-assistants in the form of deer and bear riders symbolizing the two worlds of the universe – the upper and lower ones – stands out among the latter. The first rider was accompanied by mushroom-shaped spirits, the second one – by hammer-shaped, sharp-headed spirits. The first spirits were associated with the mushroom ritual drink from used during the ritual to communicate with the gods, and the second ones – with farriery. Images of one-legged and two-legged hunchbacks and mother goddesses were widespread as well. The scene of making a sacrifice to the spirits highlights two shamanic guardian spirits: the first is depicted with a radiant head; the second is a sharp-headed one, having similarities with main shamanic patron spirits of the Tungus-Manchus – Buchu and Manga. Images of spirits-assistants of shamans in the form of one-legged hunchbacks, deer and bear riders, mushroom idols and mother goddesses depicted in the petroglyphs of the Upper Amur and Aldan rivers also have direct correspondences in shamanism of Tungus-Manchu peoples (Evenks, Nanais, Udege) that testifies to participation of ancient Upper Amur tribes in ethnocultural genesis of Tungus-Manchurians. Some plots of the sacrificial ritual are genetically related to the Okunev culture, probably also being genetic and cultural impulses for the Upper Amur population of the Bronze Age and the Early Iron Age. The opposition of the spirits of the light and dark sides of the sky has analogues in the culture of the Yakuts and Buryats. Blacksmith ongons as the assistant spirits of the shamans are found in the Buryat culture. This indicates the participation of the Upper Amur tribes of the Bronze Age in the cultural genesis of some peoples of Siberia

Historical Experience of Organic Agriculture Management in Transbaikalia

The historical factors of the development of organic agriculture in the Baikal region are considered on the basis of ethnoecological experience of traditional agriculture management in the 18th–19th centuries. It is pointed out that the historical method of developing the territory of Transbaikalia is based on nomadic ethnic culture, self-consciousness of the Buryat ethnos, and on the stereotype of behavior in the natural environment and constitutes a unique historical experience of adaptation of the Buryats in the steppe and forest-steppe landscapes of Transbaikalia. And the preservation of nomadic traditions and the Buryat culture of economic managing deserve the attention of researchers. The historical-geographical approach makes it possible to demonstrate the adaptive character of nomad livestock breeding and the use of the territory of Transbaikalia region by the Buryat ethnos in the past, using a conditionally allocated cattle-breeding model as an example. It is shown that the livestock husbandry (nomadic) model of agrarian nature management under consideration reflected a specific “strategy of adaptation” of traditional (nomadic) nature management to the natural environment of the region, which was at a certain socio-economic level of development and represented a natural model for the existence of the Buryat ethnos formed under the influence of the unique landscapes of Transbaikalia and historical traditions. The livestock husbandry model of the economy in the past was the main system of using the territory of Transbaikalia by the Buryat population and reflected the dynamic stereotype of behavior in a given natural environment. The main features of nomadic livestock husbandry are identified, which confirms that the livestock husbandry model was an ecologically correct form of farming, and traditional agriculture is an alternative to intensive forms of agriculture, a kind of management with a focus on the manufacture of ecologically clean products of livestock husbandry as well as being the prototype of organic agriculture in the Baikal region.

Образ «дархана / кузнеца» в бурятской культуре (психолингвистическое значение)

Образ «дархана / кузнеца» в бурятской культуре (психолингвистическое значение)

Национальная тематика в камерно-инструментальном творчестве композиторов Бурятии

The author notes that during the recent decades in the music by composers of Buryatia more and more attention is being paid to chamber instrumental genres. This can be explained by the effort of the process of revival of the national Buryat culture, as well as the closeness of chamber music with the traditional folkloristic forms of music making. Aspiring to the creation of a national musical color, composers traverse along different paths: they use genuine folk melodies for their thematic material; they construct original themes on the basis of intonations of Buryat folk music; they base their music on timbres of folk instruments. The article examines the chamber instrumental compositions of contemporary composers of Buryatia: V. Usovich, P. Damiranov, L. Sanzhiyeva and D. Korkina. Several compositions diverse in their genres are chosen for analysis: V. Usovich’s fantasy “Uragshaa!” (“Onwards!”) for the national instrument “khur” and piano and short piano piece “Suburgan” (“Buddhist stupa”); L. Sanzhiyeva’s piano pieces “Shaman”; “Naadan” (“Festivity”) by P. Damiranov and the concert fantasy “Baikal” for 33-string yataga solo. Study of these compositions makes it possible for the author to come up with the following conclusions: composers search for new forms of manifestation of national musical thematicism; the national palette of means of musical expressivity becomes enriched; the national modal foundation of Buryat music – anhemitonic pentatonicism – is combined by composers with various diverse harmonic and contrapuntal techniques; hence, the craft of musical composition perfects itself. Keywords : composers of Buryatia, chamber instrumental genres, yataga, chanza, khur