UDK 81 "373. 234
Zhamsaranova Raisa Gandybalovna
Zhamsaranova Raisa
ETHNO-LINGUISTIC ACCESSION OF THE GENONYM "TRANS-BAIKAL KHAMNIGAN"
ETHNOLINGUISTIC ATTRIBUTE OF GENONYMUM "TRANS-BAIKAL KHAMNIGAN"
The article resolves one of the most complex and still unexplored issues of onomastics - the ethno-linguistic origin of the genonym Ham-Nigan. The Trans-Baikal Hamnigans are an ethnic substratum of Tungus origin among the Agin Buryats
Keywords: origin of the genonym hamnigan; regional system geographical names gene-nimous origin; toponyms; Tungus of Transbaikalia; anthroponyms; archival data; ethnogenesis of the Agin Buryats
The article studies one of the most difficult and still unsifted issues of onomastics - ethnolinguistic origin of genonymum khamnigan. Trans-baikal khamnigans are ethnic substarstum of Tungus origin in Aginsk Buryat environment
Key words: origin of genonymum khamnigam, regional system of genonymum origin place-names, toponyms, Tungus of Transbaikalia,anthroponyms, repository data, ethnogene-sis of Aginsk Buryat
Tribal names in their linguistic origin, etymology, norms of functioning, degree of linguistic "adaptation" are quite complex linguistic material in onomastics. The ability of an ethnonym (genonym) to preserve and transmit information about the distant ethnic past is unique in its own way. separate nationality, people and even ethnic group. The ethnonymous and genonymous names of the Trans-Baikal Tungus and foreigners, including the Hamnigans, are of particular scientific interest. The article attempts to determine the ethnic and linguistic affiliation of the Hamnigans.
In the scientific literature, there are two spellings of this genonym - one of the groups of Agin Buryats, namely hamnegan and hamnigan. There is also a clarification indicating the locality of the habitat of
some ethnic group, like the Onon hamnigans. Considering that the ethnogenesis of any people, including the Buryats, is complex and ambiguous, not to mention a separate territorial group, we consider it appropriate to cite the existing opinions about the genonym “Khamnegan”.
So, for example, Yu.D. Talko-Gryntsevich wrote that the Buryats and Mongols called the Tungus on the Iro and Armak rivers Hamnegans. V.A. Tugolukov, referring to Pallas's message about the origin of the name "Khamnegan", considers them to be the Buried descendants of the Solons (Khingan Tungus), who were in the service of protecting the northern borders of China along the river. Argun. Worthy of mention is Kh. Tsyrenzhapov’s remark that the word “hamnegany” is a derivative of a toponym, namely, the name of a tributary of the river. Dzhida - Khamnei, where before the revolution there were lands of the Armak foreign administration of the Tungus-Khamnegan.
Indeed, in the documents of the State Archive of the Chita Region (GAChO), as part of the Armata volost of baptized foreigners, in 1897, the village of Hamnei-sky with 18 courtyards was mentioned, where 83 souls of tun-gus-hamnegans lived. In the Kudarinsky foreign department there were two villages with the name Khamnaevsky. In the first village, the royal scribes copied 43 souls in 13 courtyards, in the second - 19 courtyards with 44 souls. These archival evidence cast doubt on the modern interpretation of the Hamnegan habitat and introduce into scientific circulation the genonymous name of a separate group as the Onon Hamnegans. Apparently, only in the ethnic environment of the Agin Buryats did the memory of the foreign origin of a separate group survive.
D.G. Damdinov, author and compiler of the book “Uligers of the Onon Hamnigans”, created in 1911 on the basis of field records of the Hamnigan folklore by the well-known researcher Ts.Zh. Zhamtsarano and recorded by him in academic Russian transcription, probably introduced this name into circulation. However, as he himself writes, the Hamnigans now live (in the 21st century) on the right side of the river. Onon in the Kyrinsky, Akshinsky, Aginsky, Duldurginsky, Mogoytuysky districts of the Trans-Baikal Territory, as well as in the Karymsky, Shilkinsky and Ononsky districts, Kenteysky and Eastern aimags of the Republic of Mongolia.
The territories locally occupied at one time by the Hamnigans can be judged by genotoponyms. So, for example, as part of the Urluk volost (now the Krasnochikoysky district) there was the village of Khamnegadaiskoye, 25 versts from Chita. Microtoponymic names recorded in modern field expeditions in the Trans-Baikal Territory also locally reflect the habitats of the Hamnigans. One of the left tributaries of the river. Hoyto-Aga is called Khamgaley, there are also rivers Kamchaley and Small Kamgaley, Kamchaley Pad near the village. Khoyto-Aga, Maly Kamchaley Pad in the Aginsky district. In the Onon district, one of
The place is called Hamingan Island. Mount Hamingan is located in the vicinity of the village of Mangut, Kyrinsky District, Kameganay Pad in the Shilkinsky District. The areal distribution of the genonym Khamnigans in the microtoponymy of the region makes it possible to exclude the genonym “Onon Hamnigans” from scientific circulation and talk about Transbaikalian Hamnigans. We believe that this genonym could have been known far beyond the territory of Transbaikalia in the historical past. However, we will first try to highlight the issue of the Trans-Baikal Hamnigans as a separate modern ethnic group.
The villages of Uzon, Tokchin, Gunei of the Aginsky and Duldurginsky districts of the Trans-Baikal Territory are considered to be founded by the Tungus-Khamnigans, who later became part of the ethnic composition of the Aginsky Buryats. Currently, attempts have been made to revive the material and spiritual cultures of the Hamnigan. A folklore expedition was organized to the Kyrinsky and Akshinsky districts of the Chita region of the OTSNTD to study the state of everyday, linguistic cultures, and Khamnigan folklore; the regional festival of Buryat folklore groups took place, one of the tasks of which was to identify the carriers of the traditional culture of hamnigan in 1996 by the Committee of Culture of the Chita region, the Association of Buryats living outside the autonomy, the regional center of folk art and leisure (OCNTD). In June 1996, the 1st interregional scientific and practical conference was held on the problems of culture, language, customs and traditions of the Onon Khamnigans. In 1998, a folklore festival of Onon hamnigans took place in the village. Tok-chin of the Duldurginsky district. However, the results of the events came down to an objective statement of the fact of the cultural and linguistic assimilation of the Ham-Nigan in the ethnic environment of the Agin Buryats.
Turning to the actual lexical-semantic analysis of the genonym hamnigan, it should be noted that in some sources the homonym “hamnegan” is used (, Yu.D. Tal-ko-Gryntsevich, V.A. Tugolukov, Kh. Tsyrenzhapov),
while in others we meet the genonym "hamnigan". In the Chinese writings "Daqint-unzhi" ("General Description of the Daqing Empire"), published in 1744, the name of the Ka-mu-ni-han tribe is mentioned. The compiler of the description attributed the Ka-mu-ni-han tribe to the Tungus. We believe that the name "hamnigan" could have appeared from Chinese spelling ka-mu-ni-han.
Kh. Tsyrenzhapov in the abstract "Information about the Trans-Baikal Hamnegans in an anonymous manuscript of the late 18th century." made an attempt to etymologize the onym “Khamnegan” from the Turkic languages as “closely united”, referring to the Hamnegan legend recorded by Talko-Gryntsevich about the resettlement of the Hamnegans from Altai about 3000 years ago. V.A. Tu-golukov, in turn, casts doubt on Tsyrenzhapov's version of the ethnic ties between the equestrian Tungus of Transbaikalia and the Western Altai, "...when no Tungus were known" [ibid.].
The opinion of D.G. Damdinov about the Mongolian, and not about the Tungus origin of the hamne-gan, unfortunately, is not supported. And, as V.A. Tugolukov, “... Buryat legends call the ancient inhabitants of the Transbaikal steppes precisely the Hamnegan-Tungus, and not the Mongols,” referring to the work of D.A. Clemenza.
In this regard, we believe that the ethnonym “Tungus (s)” is a collective onym (however, like many names of Transbaikal tribal groups and communities in the period from the 13th to the 18th centuries), i.e. consisting of different ethno-linguistic groups. Therefore, it is correct to turn to the search for the linguistic origin of the ge-nonim hamnigan to the languages of the peoples of Turkic, Samoyedic or Paleo-Asiatic origin.
In this regard, it is possible to compare onyms of exonymic origin, i.e. as the tribes and groups called each other. For example, in the Ket language, the ethnonym "Tungus" is designated by the onym khmga (pl. khmgan). In another Ket-Russian dictionary, the ethnonym "Evenk
(Evenks)" also denote khmga (kh'mgan).
The Kets are also among the peoples of Paleo-Asiatic linguistic origin, as one of the ancient inhabitants of the vast North Asian expanses and related both genetically and in language with the Indians. North America. Evenks, being one of the peoples of the Tungus-Manchurian group of the Altai language family, are the most ancient ethnic layer among the numerous nationalities and nationalities of Siberia. It is clear that, during contacts, tribes alien to each other used exonymic names. Long-standing connections between Paleo-Asians and Evenks, as the pioneers of Siberia from the Urals to the shores of the Sea of Okhotsk, apparently happened a long time ago, in the historical past, conditioned by this fact the functioning of exonyms in their languages.
The exonym, as “the nickname of another people”, does not fix the self-name of an ethnic group, but a certain sign that expresses and reflects external ethnic relations (cf. the exonym “German”, i.e. “dumb”, who does not speak Russian). The Ket-speaking Paleo-Asiatics, more precisely, one of the tribes whose descendants speak the Middle Ket dialect today, call the Evenks “Khmga (Khmgan)”. This exonymous name of the neighboring tribes with the Kets was once written in Chinese sources as ka-mu-ni-han. We believe that the plurality (p!raNa vainsht) of the Ket hamgang could be rendered in Chinese transliteration as ka-mu-ni-han: ket. hmm< кит. ка-м (у); кет. ган < кит. -хань. «Появление» в китайском ка-му-ни-хань назального -н (и)-, по-видимому, объяснимо комбинаторными изменениями звуков, которые могли возникнуть в результате влияния звуков друг на друга в потоке устной речи.
So, the ethnic and linguistic affiliation of the Tungus-Khamnigan can be established by studying the vocabulary of the peoples that once neighbored the Evenks and Evens, in particular, the Kets. However, one should take into account that
the false fact that the ethnonym "Tungus (s)" is the name of the people of a collective meaning, i.e. Tungus (trans-Baikal, in particular) were called in the recent past, all ethnic groups of historical Dauria. This fact is indicated by onomastic data, in particular, a detailed study of the microtoponymy of Transbaikalia. It turned out to be obvious the presence of Even toponyms proper throughout the region, and not Evenk ones. The discovered layer of toponyms of Even language origin is distributed throughout the territory of Eastern Transbaikalia, while Evenk names are found in northern territories region.
It should be noted that so far in the scientific literature there is not a single adequate and objective definition of the ethnonym either "Tungus(s)" or "Buryat(s)". The same can be said about other ethnonyms and genonyms of Siberia, especially Eastern. V.A. Tugolukov considers the issue of distinguishing between Evens and Evenks not fundamentally important: "Evens are a variant of the name of the Evenks ...". Indeed, there is no particular division between Evens and Evenks, it can only be in vocabulary and in some moments of the grammatical structure.
Before the revolution, the Evens were known as Lamuts. At the beginning of the XVIII century. the documents already mention two different peoples - the Tungus and the Lamuts. The ethnonym Lamuts denoted those groups of the Tungus-Manchurian peoples, the type of management of which suggested a different way of life than deer breeding among the Orochons. Orochons were groups of Tungus-Manchurian peoples who bred deer (Evenk oron "domestic deer").
In the revision inventories of the GACHO, only about thirty souls of the "wandering Orochons" who roamed the northern outskirts of the Urulga Steppe Duma are mentioned. According to field data, it is clear that the modern population of Transbaikalia also distinguishes between Orochons and Khamnigans, considering them to be different nationalities.
Apparently, the Hamnigans, or Evens-Lamuts, lived in the central, southwestern
and southeastern regions of Eastern Transbaikalia. This is indicated by microtoponymic data that areally delineate the migration routes of the Hamnigans. Accordingly, it is likely to assume that these were the so-called horse Tungus or foot Tungus. The Khamnigans-Evens were engaged in cattle breeding and horse breeding, differing in this from the deer Tungus. The breeding of horses, for which they were famous, required the presence of a steppe space, and as hunters they mastered the forests and forest-steppe. Apparently, this fact can shed light on their ethnic origin.
Among the Tunguses of the 19th century, according to the revision records of 1816-1858, there was an Uzon / Odzhenovsky / Uzon clan of foreigners. This genus roamed along the rivers and tracts of Prion-nya, along the river. Onon. Toponyms - p. Uzon, r. Ozhur-gurey (pr.pr.Niksanda, flows down from the Daursky ridge) - these are, apparently, the habitats of the Tungus of the Odzhenovsky / Uzonsky kind. The oikonym Gunei is named after the Hamnigan clan of the Guns. The genonym "hamnigan" fell out of use at the beginning of the 20th century.
The source language of Paleo-Asiatic origin established by us during the etymologization of the homonym "hamnigan" allows us to trace the likelihood of its use in other territories of Siberia. In this regard, let us turn to the data establishing the tribal and tribal composition of the indigenous population of Siberia, presented and collected in the well-known fundamental work of B.O. Dolgikh, The tribal and tribal composition of the peoples of Siberia in the 17th century. B.O. Dolgikh notes that “it was only from 1675 that the Tungus began to be mentioned in the budget books of the Irkutsk jail, and from 1679 the Buryats. In the census book of the Irkutsk prison, the Buryats and Tungus are already mentioned in 1669. .
Tungus, - as B.O. Dolgikh - made up the second largest ethnic group after the Buryats. “The common name of the Tungus of the Irkutsk prison, who lived around the southwestern tip of Lake. Baikal, was the name "Kumkagiry"" [ibid.]. We believe that geno-
nim "kumkagir(s)" is etymologically the same as the Trans-Baikal hamnigans, namely -khmga(n), i.e. even(s).
In the first lists of yasak kumkagirs dated 1698, proper names are given of "grassroots and suburban Tungus, the Zaektaev family and Mungal natives" . The texts of the complaints of the Selenga yasak Tungus of the Kumkagir clan against the Irkutsk Tungus who “want to beat them” are given. It turned out that one of the two leaders of these Kumkagirs turned out to be Tungus, who had previously been on the lists of the Zayek-taev clan. The Tungus of the Zayektaev clan, along with the "grassroots and suburban Kumkagirs", were a large group of Tungus-Kumkagirs. Noteworthy is the fact of the nomination of the clan, namely, by the name of the head of the clan, the “best man” - Zayektay, who died, according to a revision around 1685.
The Tungus of the Zaektaev family were considered horse breeders. This ethnographic fact apparently explains the circumstance that the Tungus-Kumkagirs were a kind of "border group that often clashed with the Mongols and Soyots." As Dolgikh writes, sometimes they entered the territories of the nomadic Buryat-Mongolian clans: Tunku, the rivers Temnik, Ka-bansk and Selenginsk. According to archival data, according to the revision tales of 1851, the Armata foreign government in the Zaektaev family of males, there were 153 souls, females - 155 souls of "baptized Tungus and Tongus". The names and surnames of the baptized Tungus have a two- and three-component structure: Mikhailo Nazvanov, Osip Egorov, Kochetov, Trofim Nikiforov, Malafey Nikiforov Dunaev, Dmitry Fedorov Tatarinov, Ivan Vasiliev Dunaev, etc. Women's names only two-component: Pelageya Denisova, Avdotya Fedorova, Nenila Grigorieva, Ulita Yakovleva and so on. Some baptized Tungus have their original pagan names recorded: Tsybyk Burtilanov, and after baptism Nikon Moiseev Tyutrin; brother Tsybyk Badma, and by baptism Grigory Alekseev Tatarinov. The other part of this clan in the amount of 37 families at that time turned out to be not subjected to Christianization. Apparently, the facts of proximity to the Mongolian world, reflected both in household similarities (traditional horse breeding) and in the anthroponymicon of the Kumka-Girs and the Buryats, eventually determined their ethnic indistinguishability.
The proximity of the Tungus and Buryats is well known, which naturally added confusion to the ethnonymous and exonymic names of tribal groups and communities. The personal names Tsybyk, Badma are originally Mongolian and Buryat names of Tibetan origin. We add that the historical and political reality of the XVII-XVIII centuries. also assumed the natural emergence of kinship and other relationships between clans, which contributed to deep assimilation processes that affected all the peoples of Siberia.
A comparative analysis of the documents of the GACHO - data on the number of yasak payers - clarifies the change in the number of yasak foreigners. The process of colonization of Eastern Siberia, which contributed to the Russification of the aboriginal population through baptism, which entailed a change in the anthroponymicon of the indigenous population, an orientation, sometimes violent, to the Russian way of life, unrest and uprisings of foreigners as a result of this mediated the unstable situation as a whole. It became possible, often encouraged by the provincial and volost authorities, to move from one clan to another, sometimes changing both language and ethnicity. The role of the economic order should also be taken into account: at baptism, the Tungus, Buryat or other foreigner was freed from the burden of yasak.
Returning to the question of the etymology of the genonym hamnigan, the following linguistic facts should be described. If in the genonym Kumkagir the Ket khmg + suffixal -gir is clearly guessed, then questions arise regarding the Transbaikalian hamni-gan/hamnegan. In this regard, let's try to
analyze the genotoponyms Hamingan (island and mountain), Kameganai, Khamgalei, Kamchali, Malyi Kamgalei with the topographic base khmga(n). It is obvious that the hydronym Khamgaley, as well as Kamchaley, Maly Kamgaley, Maly Kamchaley, originated from the Ket khmga. The "transformation" of the toponym Khamgali in the names of Kamchali, Maly Kamchaley could have happened by accident, in the form of a typo when transferred to the map (-r-< -ч-).
In the toponyms of Hamingan, the genonymous "hamnigan" is "guessed". The phenomenon of phonological inversion, apparently, was precisely the factor due to which the toponym Hamingan “appeared”. We believe that the inversion affected the Chinese ka-mu-ni-han, more precisely, the compound ones - ni-han< -га-н (ай). Случилась фонологическая инверсия в названии рода как явление интерференции в результате взаимодействия языковых систем в условиях двуязычия.
Based on the thesis that the Ket khmga(n) can function as a genonym kumkogir, we believe it is quite likely to attribute the following toponyms to genotoponyms with the toponymic khmga(n): r. Kumocha, Khumeshi tract (Duldurginsky district), fields Bolshaya Kuma, Srednyaya Kuma, Malaya Kuma, Kumaki village (Shilkinsky district), lake. Gum-ba-Nor, Kamkay village, Kamkaychik pad, Kamkaya village (Olovyanninsky district), Mount Ku-mylsky Golets, Kumyl tract, r. Kumyl-skaya Agutsa - the left tributary of the river. Agutsa, r. Kumyl, hand. Khamara, Khurna-Hamar Pad, Khurka-Khamar Pad (Kyrinsky District), Kumakovskaya Pad (Nerchinsk District), Khomutai Pad, Kumen Section (Sretensky District), r. Komochi - the left tributary of the river. Kucheger, b. Khamor - the left tributary of the river. South Khaverga (Akshinsky district). The given field research data, more precisely, the territoriality of their distribution, convinces in relation to the fact of the ethnic neighborhood of different groups of the Tungus of historical Dauria. The tribes of the Samo-Dians neighboring with the Hamnigans, other Tungus-Manchurian peoples, Paleo-Asiatic, Mongolian during the division of lands and lands, places of nomadic forced
we were to nominate them. The tracts were given names and “nicknames of the clans of foreigners” in order to avoid all sorts of misunderstandings and skirmishes. The transferred genonymous name through the Russian language “turned” in toponyms into the bases of the Kum- / Kom- / Hum-- / Kham- type, which represents the moments of their language development in the Russian and Buryat languages. For mastered toponyms through the Buryat language, the use of the initial x- is typical, and for Russian - k-.
These observations based on extensive field and archival materials on the Tungus-Khamnigans made it possible to present in this article a version of the origin of the genonym Khmga(n). B.O. Dolgikh points out that “... the old name of the Yenisei above the mouth of the Angara was Ke-ma, or Kima”, referring, in turn, to Klaproth [S. 185]. Therefore, we believe that the exonym khmga(n) could be based on the name of the river, i.e. Yenisei. Apparently, some tribal group of Ket-speaking Ostyaks could call themselves that way (which is unlikely) or a neighboring tribe. In the historical past, it was considered commonplace to name neighboring peoples or tribes according to their habitat. Most often these were the names of rivers, because. the basin of large rivers was inhabited by tribes and settled down for a long time.
This ethnic group could be close to the Evenks or Evens, who lived interspersed with the Ostyaks not only in the past in the Yenisei district, but throughout Siberia. In any case, it is indisputable that this name hamnigan "came" in Transbaikalia and was transferred by the Ket-speaking tribes, and therefore is one of the most ancient genonyms on the territory of historical Dauria.
Thus, onomastic data provide the researcher with a unique opportunity to "look" into the distant past, to recreate not only the ethno-linguistic, ethno-cultural ties of peoples and nationalities, tribes and tribal communities, but also moments of linguistic "assimilation" of onomastic phenomena, such as the genonym "hamnigan". Com-
a comprehensive study of all issues related to the history of the region, language, culture of one of the small peoples, such as the Khorin (Agin) Buryats, their folklore, archival documents and constitute the entire scientific
1. Tugolukov, V.A. The main ethnonyms of the Tungus (Evenks and Evens) [Text]//Ethnonyms. - M.: Nauka, 1970. - S. 214.
2. State Archive of the Chita Region (GACHO), f. 19, op. 1, d. 86, l. 84.
3. Damdinov, D.G. Khamnigan language affiliation [Text] // Popul. Zh-l "Transbaikalia". - Chita, 2002. - No. 4. - S. 44-45.
4. State Archive of the Chita Region (GACHO), f. 1o, op. 1, d. 89, ll. 39-40.
5. Field toponymic materials 2005, 2006, 2007
6. Damdinov, D.G. The dialect of the Onon hamnegans [Text]: diss. cand. philol. Sciences /D.G. Damdinov. -Ulan-Ude, 1966.
7. Tugolukov, V.A. The main ethnonyms of the Tungus (Evenks and Evens) [Text] / V.A. Tugolukov // Ethnonyms. - M.: Nauka, 1970. - S. 214.
the tools of a researcher who is engaged in one of the most complex, and therefore not fully studied areas of linguistics, such as toponymy, anthroponymy, ethnonymy.
Literature
B. Zhamsaranova, R.G. On the issue of hamnega-nah [Text] / R.G. Zhamsaranova // Popul. Zh-l "Transbaikalia". - Chita, 2QQ2. - No. 4. - S. 4c.
9. Werner, GK. Dictionary of Ket-Russian and Russian-Ket: textbook. settlement for students in primary schools [Text] / G.K. Werner. - St. Petersburg: Enlightenment, T99Z. - ZT9 s.
W. Maksunova, Z.V. Brief Ket-Russian Dictionary. Middle Ket dialect [Text] / Z.V. Maksunov. - Krasnoyarsk: RIO KSPU, 2QQT. - T22 s.
TT. State Archive of the Chita Region (GACHO), f. 55.
T2. Dolgikh, B.O. Tribal and tribal composition of the peoples of Siberia in the XVII century [Text] / B.O. Long. - M.: Publishing House of the Academy of Sciences, T9vQ. - S. 299.
TK. State Archive of the Chita Region (GACHO), f. b, op. T, d. T7594, l. Tv.
Briefly about author
Zhamsaranova R.G., Ph.D. philol. Sci., Associate Professor of the Department Zhamsaranova R.G., Ph.D. (Philology), Assistant Professor,
of Theoretical and Applied Linguistics, Chita State Theoretical and Applied Linguistics Department, Chita State
State University (ChitGU) University (ChSU)
service tel. 35-91-13
Scientific interests: onomastics, ethnonymy, anthroponymy
nymics (historical), toponymy (regional) (historical), toponymy (regional)
Khamnigans are an ethnographic group of tribes of Evenk origin, influenced by the Mongolian language and culture. They mainly live in the territory of the PRC (Hulun-Buir aimag of the Inner Mongolia Autonomous Region), Mongolia (Dornod and Khentii aimags of Mongolia, the Russian Federation (Buryatia and the Trans-Baikal Territory). The number is about 2 thousand people.
Hamnigan groups
The Onon Khamnigans are a conglomeration of clans of various origins, Mongolian and Evenki. At the beginning of the 17th century, they moved from the territory of Khalkha to the valleys of the Onon River, were influenced by the Agin Buryats. According to Ts. Zhamsarano most of Onon Khamnigans by the beginning of the 20th century. was completely assimilated by the Agin Buryats, the rest by Russian Cossacks. They live in Kyrinsky (village Altan, Kyra, Tarbaldzhey, Ulkhun-Partiya, Mangut, Shumunda, etc.), Akshinsky (village Kurulga, Narasun), Karymsky, Shilkinsky, Nerchinsk (Nerchinsk), Gazimuro-Zavodsky, Chernyshevsky districts Trans-Baikal Territory.
Armak hamnigans are Evenks who came from the shores of Lake Baikal (with Mongolian elements), assimilated by the Buryats. They speak Zakamensky and, to a lesser extent, Sartul dialects of the Buryat language, retaining minor lexical and morphological differences. They live in the villages of Armak, Myla, Bayangol, Bortoy, Tsakir, Khamney, Khurtaga, Mikhailovka, Ulekchin, Zakamensky district and the villages of Altsak, Upper Torey, Dzhidinsky district of Buryatia.
The Khamnigans absorbed the Buryat and Mongolian languages, retaining only a small percentage of the Evenk (Tungus) vocabulary. Nowadays, the Hamnigans practically do not distinguish themselves from the Mongols around them.
As you read above, a Russian-language source says that Hamnigans are Evenks. But Mongolian sources indicate a little differently.
For example, in the book “Mongol Orny Lavlakh” or “Directory (catalog) of Mongolia”, foreign researchers believe that Khamnigans, Tungus and Evenks are one and the same. And the synonym “hamnigan” was the name of one of the tribes of the Khitan state of Liao. The Khitan, or Khyatan in Mongolian, are nomadic Mongolian tribes that in ancient times inhabited the territory of modern Inner Mongolia, Mongolia and Manchuria.
The Onon Khamnigans preserved the ancient Mongolian language for a long time, since there were rocks, lakes, and forests on their land. The well-known Mongolian scientist, writer and researcher Renchin Bimbaev believed that the Onon Khamnigans managed to preserve the pure ancient dialect of the Mongolian language.
Later, the Khamnigans began to live on the same territory with the Tungus, Dagurs and Buryats, but then they separated and began to live in the valley of the Erөө river. And some Mongolian scientists believe that the Hamnigans are the descendants of the Usun state, which existed in Altai several thousand years ago. From there they migrated to the Harmoron or Amur rivers, and some remained near the Onon River, and became known as hamnigans.
The Usuns are a nomadic tribe of Indo-Iranian or Turkic origin, who lived in ancient times in the north of modern Xinjiang, and then moved to the territory of Semirechye in the Hunnic era. The history of the Usuns can be traced back to the 2nd century BC. BC e.
Later sources report that during the 17th-18th centuries, the Khamnigans roamed the territory of Mongolia. After the establishment of the Russian-Chinese border in 1727, they found themselves in the places of their current settlement: one group in the territory of Mongolia, the other in the South Transbaikalia.
The clothes, especially the patterns of married female deel and uzh, are very similar to the married female degel of the Buryats. The circle or chormoy has a width of almost 6 cm “tasam”. And the deel of married hamnigan women has a “nudarga” or “fist” made of the skin of an otter, sable, hare or lamb. Clusters or inflorescences are suspended on the belt of hamnigans on both sides of the deel.
And men wear deels more suitable for hunting, short, with spacious armpits and with low collars made of antelope skin. Malachai among the Hamnigans is also made from the skin of hunting animals. “Wealthy hamnigans wear malachai made of sable skin,” Mongolian sources write.
Hamnigans usually sew deel from the skin of rabbits. In one deel, 50-60 rabbit skins were used.
The most famous hamnigan of Mongolia was the Honored Worker of Culture, well-known journalist and writer Өvgөөdei Tsendiin Damdinsuren. At one time he was repressed and served a 6-year prison term. He worked as Deputy Minister of Agriculture in 1938. And in 1939 he was arrested on charges of spying for Japan and served 6 years in prison.
After the democratic revolution in 1991 at 79 summer ageӨvgөөdei Tsendiin Damdinsuren received the title of Honored Worker of Culture.
Yurt from the bark of the Hamnigans. XIX century.
RUSSIAN ACADEMY OF SCIENCES SIBERIAN BRANCH BURYAT INSTITUTE OF SOCIAL SCIENCES
As a manuscript
DAMDINOV Dashinima Galdanovich
THE LANGUAGE OF THE ONON KHAMNIGAN (historical and historical research)
Specialty 10.02.16. - Mongolian languages
Dissertation in the form of a scientific report submitted for defense for the degree of Doctor of Philology
Ulan-UDe 1995
The work was carried out in the Department of Linguistics: Buryat Institute of Social Sciences GO RAS
Official opponents: Doctor of Philology, prof. Chagdurov S.Sh. doctor of philological sciences, prof. Pyurbeev G. Ts. Doctor of Historical Sciences Duharo "D.S.
The leading organization is the Buryat branch of the Novosibirsk state university, Department of Oriental Philology
The defense will take place" 1995
at one o'clock. at the meeting of the dissertation council D003.26.01 for the award of the degree of Doctor of Science at the Institute of Social Sciences of the Siberian Branch of the Russian Academy of Sciences (670042, Republic of Buryatia, Ulan-Ude, Sakhyanova st., 6).
The scientific report can be found in the scientific library of the Buryat Scientific Center (Ulan-Ude, M. Sakhyanova str. 6)
Report sent out ^ » ^ 1995
Scientific secretary of the dissertation council, candidate of philological sciences
General characteristics of the study.
Relevance of the research topic. The dialectical study of the Buryat language began in the 19th century. The path was paved by the Finnish scientist M.A.Kastren, who wrote the first grammar of the Buryat language. This was followed by the grammar of A. Orlov, the capital study of the Buryat languages by A.D. Rudnev and others. But Buryat dialectology achieved especially impressive successes in Soviet times. collected material and the studies carried out made it possible to classify the Buryat dialects and dialects.
Now Buryat scholars have established three dialects of the Buryat language: Western, Eastern and Southern. Each of them has several dialects within it. In particular, Sartul, Tsongo and Khamnigan are distinguished in the southern dialect. However, our study of the language of the Onon Khamnigans in a comparative historical sense made it possible to identify unique phonetic morphological and lexical features, which, in our opinion, is enough reason to put forward the concept of recognizing the fourth Onon-Khamnigan dialect of the Buryat language. These archaic features of the Khamnigan language, apparently, have been preserved to this day from the pre-literate period of the ancient Mongolian language, which is not in full form in any living Mongolian language of the Eurasian continent. The isolated dialect of the Onon Hamnigans was preserved due to its territorial isolation from the bulk of the Buryats and Mongols, which led to the absence of their strong linguistic influence and the preservation of the Hamnigans and their language as an independent ethnic and linguistic community. The presence of especially archaic linguistic phenomena in this dialect is of great value for Mongolian studies. These bright features allow it to even claim the status of a supra-dialect formation, occupying an intermediate position between a dialect and specifically the Buryat language. Therefore, this linguistic "island", preserved perhaps from the time of the Khitan, deserves close attention. However, until recently it remained unexplored.
In addition, not only the language of the Onon Hamnigans was a "white spot", but the Onon Hamnigans themselves remained "dark" until now. Their origin, generic composition, etc. was not clear. What was there is very confusing and
contradictory, replete with distortions. Contrary to the ethnic self-consciousness of the Onon Khamnigans, their national identity was defined incorrectly in short, one-sided descriptions of travelers, replies from tsarist officials, and in separate works of researchers of the pre-revolutionary and post-revolutionary periods on the history of the indigenous inhabitants of Eastern Transbaikalia. In the ethnographic works of researchers, there are unjustified statements about the Tungs origin of the Onon Khamnigans (for example, E.M. Zalkind), who were part of the Urulga Steppe Duma (Ongotsonskaya and Kuzhertaevskaya administrations) from the 18th century. until the beginning of the 20th century.
The aforesaid determines the urgency of the problem of local study, primarily of the language of the Onon Hamnigans.
The main goal of the dissertation is to study the phonetic, morphological and lexical features of the language of the Onon Khamnigans in a comparative historical way, on the basis of which to determine its status.
Since the formation of a territorial dialect is a historical process associated with the history of its speakers, we had to try to recreate the ethnogenesis of the Onon Khamnigans and the stages of the further formation of its ethnic, . linguistic, "folklore and anthropological features. To achieve the goal in its research work which has been carried out for almost thirty years, we have formulated the following specific tasks:
Arguments to recreate the initial and final stages of the formation of the ethnic composition of the Khamnigans of the Onon River basin, which included Mongolian, Turkic and Tungus-Manchu ethnic elements, which was more clearly reflected in its lexical features, in particular, its ethnonyms and toponyms;
To trace the process of formation of spiritual culture, in particular, the folklore of the forest Mongols-Khamnigan; to show the originality of this culture, as well as mutual influence and interaction with the cultures of neighboring territories, which in earlier times were occupied by the Turkic-Tungus-Manchu-speaking peoples of the Altai family of peoples. Characterize the lexical archaic features of the Hamnigan folklore;
To analyze the history of the formation and development of the language of the Onon Khamnigan in diachronic and synchronous terms and:
justify its status as an independent dialect of the Buryat language.
The scientific novelty of the study lies in the fact that for the first time in Mongolian studies a comprehensive description of the language of the Onon Khamnigans is given, it is shown that it is not a dialect of the South Buryat dialect, but an independent dialect of the Buryat language. In addition, in published during 1968-1994. The works carried out a comprehensive study of the ethnogenesis of the Onon Khamnigans, traced the historical development of the Khamnigans from ancient times to the present, characterized the spiritual heritage left by the Khamnigans from their Mongol-speaking ancestors.
The research widely uses the method of comparative historical analysis of linguistic materials, in particular, the Khamnigan dialect is compared mainly with the Buryat Mongolian, Dagur, Kalmyk, Turkic and Tungus-Manchu languages. The same was done with respect to their folklore.
Practical significance ■ t. The results of the study, the theoretical provisions and generalizations contained in the study can be used for further in-depth study of living Mongolian languages in the Mongolian departments of universities, as well as for further study of the dialect basis of the old-written Mongolian language.
The main sources in the research work were factual material from colloquial speech Onon Hamnigan, recorded by the researchers of the BION SB RAS and the author of the work, as well as an experimental study on the phonetics of the Onon Hamnigan dialect, conducted in the areas of their settlement under the guidance of Doctor of Philological Sciences. I.D. Buraeva. Also of great scientific interest for folklorists and linguists was the rich folklore material collected by the famous researcher of the folklore of the Buryats and the Mongolian-speaking peoples Ts.Zh.Zhamtsarano in 1911 from the Onon Khamnigans. In addition, dictionaries of the literary Mongolian, Buryat and Kalmyk languages, an ancient Turkic dictionary, "Mongol khelniy tovch tailvar tol" by Y. Tsevel, an etymological dictionary of Turkic languages, a dictionary of the Evenki language, a comparative dictionary of the Tungus-Manchu languages were used; comparative material on the folklore and languages of the Mongolian, Turkic and Evenki peoples contained in scientific papers, articles, etc.
Work approbation. The main provisions of the study were reported and discussed at the meetings of the linguistics sector and the department of history and ethnography. Institute of Social Sciences SB RAS, all-Union, regional, scientific conferences. We list some of them: the All-Union Conference "Problems of Altaistics and Mongolian Studies" (Elista, 1972); the All-Union Conference "The Problem of the Ethnogenesis of the Peoples of Siberia and the Far East" (Novosibirsk, 1973); anniversary scientific conference "Historical development of the peoples of Siberia" (Novosibirsk, 1982); All-Union Conference "" Dzhangar and problems of the epic. creativity of the Turkic-Mongolian languages "(Elista, 1978); scientific conference on the problems of Mongolian studies (on the occasion of the 100th anniversary of the birth of Academician BL. Vladkmirtsov) (Moscow, 1984); scientific conference of archaeologists Middle Ages" - (Ulan-Ude, 1986); All-Union Conference "Modern Social and Ethnic Development of the Peoples of the USSR, Past the Stage of Capitalism" (Elista, 1984); All-Union Conference on Oriental Studies "Tsybikov Readings" (Ulan-Uda, 1989); scientific conference "Tsyben Zhamtsarano: life and work" (Ulan-Ude. 1991) and scientific conference "Vladimirtsovsk readings-4" (Moscow, 1994).
INTRODUCTION
According to the history, language, ethnography, anthropology and folklore of the indigenous inhabitants of Dauria and the basin of the river. Onon, until recently, was not written either monographic or in general special work, except for some brief notes by local historians, travelers and researchers, mainly from the pre-revolutionary period. Despite their small numbers, hamnigans are distributed as separate islands over a vast territory covering the southeastern and southwestern outskirts of the Chita region, the northern part of the Khentei and Eastern aimags of the Mongolian People's Republic.
The main part of the Khamnigans live on the right side of the Onon River in Kyrinek, Akshinsky. Duldurpshsky and Aginsky districts of the Chita region. In the report we refer to them as Ononskim and Khamnigans.
Other groups of hamnigans live in Karymsky, Shilkinsky, Mogoytuysky and Olovyanyushsky districts of the Chita region. Hamnigans currently living in Mogoytuy
district of the Aginsky Buryat Autonomous Okrug in the areas of Khara-Shibir (Kirov collective farm - more than 20 families), Tsagan-Ola (collective farm named after "Ilyich's Way" - 15 families), Ortui (collective farms "Red October" n! "Ulan-Odon "- more than 20 families), come from the basin of the Turga River - one of the right tributaries of the Onon River. Before the revolution, the territory occupied by the hamnigans of the above villages was under the jurisdiction of the Shunduinskaya foreign government of the Urulga steppe Duma. Currently, this territory is part of the Olovyaninsky district of the Chita region. In the 1930s, during the period of enlargement of small collective farms, the Khamnigans migrated to the Aginsky Buryat national district. Now more than 20 families live in the old places along the Turga River. These Khamnigans, in contrast to the Onon ones, can be called, as before, their place of residence, Turgin Khashgigans.
Behind last years Hamnigans settled in the Aginsky Buryat district, living in the villages of Narin-Talatsa (Karymsky district), Delgon and others (Shilkinsky district). These hamnigans are called Nerchinsk or Shilka hamnigans.
In the Buryat literature, Onon Khamnigans are usually called Evenks. So, in a work devoted to the Buryat dialects and dialects, D.A. Alekseev writes: "... in Are there are many Evenki, now Buryatized and partially retaining their language, which may have had some influence on the language of the Agin people" . However, a closer acquaintance with the history and language of the Onon Khamnigans shows that genetically they are mostly Mongols and that among them traces of only a few Evenk Rodors are found, which by now have been completely assimilated among the Mongolian-speaking population. The language of the Onon Khamnigans is Mongolian in its own way. It contains only a few Tungusic words. No phonetic or grammatical features that could be explained by the influence of the Tungus-Manchu languages were found in the dialect of the Onon Khamnigan. There was also not a single person who at least to some extent would have mastered the Evenki (Tungus) language. . -"
Currently, Onon hamnigans live in the villages of Shumunda, Altan, Kyra, Tarbapdzhey, Mashut, Ulkhun-Partiya,
Alekseev D.A. Dialects of the Buryat-Mongolian language // Uchenye zapiski Leningrad State University, N1, 1949. - p. 199.
Kurulga, Narasun, Uzon, Tokchnn n Gunui. Before the revolution, this group of the population was part of the Ongotson and Kuzhertaevsk councils of the Urulgn steppe duma of the Chita district of the Irkutsk province.
The number of Onon Khamnigans is about 5-10 thousand people. They usually consider themselves Buryats, but in official documents they were sometimes listed as Evenki (Tungus). In this regard, it is noteworthy that most of the Onon Khamnigans genetically do not recognize themselves as Evenki, and Russified Tungus from the villages of Aldondo, Tkzhavkino, Perednaya Byrka Borzinekogo and others districts of the Chita region consider themselves former Tungus (Evenks), indicating that about 6 generations have passed since the baptism of their ancestors.They, apparently, are the sweat of the same equestrian Tungus, which are mentioned in pre-revolutionary ethnographic and historical literature, while the Oionian Hamnigans were considered Mongols.
The formation of the ethnic essence of the Onon Khamnigans took place over a long period of time, and from the turn of our era, the Daurian region, including the basin of the Onon River, was occupied by numerous peoples who succeeded each other in the historical arena, and they were the nomadic tribes of the proto-Mongolian Donghu group (Xianbei, Juan, Tobas and, finally, Khitan).
In addition, the territory of Eastern Transbaikalia was repeatedly captured by multilingual peoples speaking Turkic, Tungus-Manchu, Mongolian languages, and by the end of the 1st millennium AD, a Mongolian-speaking ethnic group began to stand out here. Integral part This group included the Dagurs-Daurs and the Hamnigans. and the constituent part, according to our prejudice, were the Kidans. Starting with the fall of the Kndan state under the onslaught of the Jurzhen and the formation of the Mongol state of Genghis Khan, a period of gradual oblivion of the past began.
Pallas P.S. Journey through various provinces of the Russian state, part 1P, half of the first, J 772 and 1773. SPB.,
Pallas P.S. Op.cit., - p.279-280; Safyanninov M.A. Materials for the arrangement of the judicial unit for cases of foreigners in the Amur region. Foreigners of the Chita District II Proceedings of the Troitskosavsko-Kyakhta Branch of the Amur Department of the Imperial Russian Geographical Society. TL. Issue!, 1898 (M „ 1899) - p. 16.
"the authority of the Kmdashian state, the Khitans themselves and their language. Together with the Mpmn, the Khamnngans also found themselves in relative isolation. That is why many archaic features have been preserved in their language, inherited, possibly, from the Kndash. language, which is considered by individual Mongolists In our opinion, the Mongols and Buryats unjustifiably associate the Hamnpgan with the Evenks (Tungus) who appeared more than three centuries ago in Dauria. In our opinion, the first Russian governors of Transbaikalia deliberately led to such an incident in the 17th century.
The problem of ethnogenesis hamngan. According to archaeological monuments, ancient Chinese chronicles and other works of a historical nature, such events emerge in the region now occupied by the Hamnigai and the places adjacent to it.
At the initial stage in Eastern Mongolia, in particular, in the region of Onon-Keruleia, there is a change of early feudal states. After the fall of the Zhuzhan Khaganate (386-535), the Turkic tribes first formed the Turkic Khaganate, and in the 40s of the UN c. already the Uyghurs - the Uyghur Khanate, to replace it in the 9th century. the Khitan Empire came, where the main ruling population is the Mongol-speaking peoples. Under the onslaught of the Jurchens, the Khitan empire was destroyed, which "contributed to the strengthening of the northeastern Mongol tribes. The Jurchens were not interested in conquering Northern. Mongolia and Transbaikalia. They were connected by a struggle with rich southern neighbors. Therefore, the northern tribes could easily accumulate strength. the unification of the Mongol tribes.This happened at the beginning of the 13th century under Genghis Khan.
According to Chinese sources, around the 40s of the 12th century, the Mongols waged a victorious war against the Jurchens and became virtually independent from them. Apparently, since then the Mongols have firmly settled in the valleys of the rivers Onon and Kerulen. This is eloquently stated in the Mongolian chronicle of the thirteenth century "The Secret History"...
According to the concept of L.L. Viktorova, by the end of the 20th century. strengthened, remaining virtually independent of the Jin Empire, the state of the northern (Onon-Kerulen) group of Mongolian tribes - Khamug Mongol, whose population maintained intensive ties with their southern and eastern tribesmen ... At the beginning of the 13th century. based on the state of Hamug-
Mongol Chish^skhan created an empire where the Mongolian and non-Mongolian peoples were united on a fundamentally new basis.
■ The Khitans are known to have consisted of many tribes. L.L. Viktorova states: their core was the tribes of naran - (sun), morin (horse), dahe (dagur) (Perlee, 1959), il, etc. In our opinion, the word "hamnigan" is the name of one of the. Khitan tribes - hamnigan. This issue requires further study. river Nonni and in Hailar, which
An explanation of the ethnogenesis of the Onon Khamnigans is largely facilitated by the study of their tribal composition. Their generic names are mainly of Mongolian origin and only partially Tungus. Researchers have registered representatives of the following genera among the Onon Khamnigans: Sartuls, Saraduls, Uriankhians, Khachins, Khatakins, Gorluts, Uzons, Tukchins,. Gunuis, Mekerchins, Dagankhans, Modorgons, Bakshinars, Uldegens, Chimchigins, Chimchigits, Bichikantans, Putsagats, Bakhashils, Lunikers, Duligats. Having considered the clan composition of the Khamnigans, we came to the conclusion that only three of these genera (Chimchigin, Luniker, Putsagat) can be attributed to the Tungus. Representatives of the rest of the genera are from Mongolia. The names of some of these genera have been known as Mongolian since ancient times.
The work contains the statements of travelers - eyewitnesses of the past, as well as Russian official documents indicating that. For a long time, the largest among the Onon Khamnigans were the Mongolian clans Uzon, Tukchin, Gunui, Sartul, Uriankhai, and their representatives always spoke
This is discussed in more detail in our work: Damdinov D.G. Onon Khamngans (historical and ethnographic essay). Ulan-Ude, 1993, p.9-22.
Mongolian or Buryat languages. At present, they live in the places where they lived in the 18th century. It can be assumed that the Tungus clans proper, who joined the Onon Khalkigans, probably in the 18th century, quickly adopted the Mongolian language Khamnigan and, as the 1897 census of the population of the Transbaikal region shows, by the end of the 19th century. no longer spoke their native language. The accession of small Tungus clans to the Onon Khamnigans and the official recognition of the Hamnigans as subjects of Prince Gantimurov were the main reasons that the Onon Hamnigans are listed as Tungus in Russian archival documents, as well as in scientific literature.
On the basis of the material collected personally by us and the dialectological expedition of the BION BNTs, the following list of ethnonyms of the Onon Khamnigans was established: sartul (saradul), uryankhan (uryankhai), khachin, uzon; Ulyat, Tugchin (Uriankhai-Tugchin), Gunuy, Mekerchin, Khatakin, Gorlut, Dagankhan, Modorgon, Bagaginar, Uldegen, Bichikantan, Bakhashil, Putsagat, Lukiner, Duligat, Chimchigin and Chimchigid. Of these, the Turkic ethnonyms are: sartul (saradul), uryankhan (uryankhai), khachin, uzon (ujiet), ulyat, tugchin (uryankhai = tugchin), duligat. Mongolian ethnonyms include: Gunui, Khatakin, Mekerchin, Uldogen, Modorgon, Chimchigid and Gorlut. We consider Tungus ethnonyms: putsagat, lukiner, chimchigin.
The latest anthropological data confirm the historical and ethnographic characteristics of the Onon Khamnigans described in our works. In the 1950s, the anthropologist I.M. Zolotareva carried out anthropological measurements among the (Kyrinsky group) of the Onon Khamnigans in search of their anthropological features of the Evenki (Tungus) at least of the Baikal type in its Katanga version. The measurement results were unexpected. The researcher came to the conclusion that the peculiarity of the type of Kyra Buryats = Khamnigan was formed as a result of a combination of traits of a type close to Tuvans-Tojinpas, with a prevailing set of features characteristic of Eastern Buryats, for example, Aginsknkhs. The carriers of this last type probably prevailed numerically, as a result of which the features of the anthropological
types appeared only in the form of residual phenomena. Hence it is clear that the carriers of the Turkic elements to a certain extent influenced on but some Khamnigans in the direction of bringing them closer to the anthropological type of the Turkic-speaking. ethnos, while no traces were found of the Evenki ethnonyms (Tungus).
The ancestors of those Mongol-speaking tribes, which are now represented by the Onon Khamnigans, undoubtedly had contact with the Evenks in the past. Tungus-Manchu scholars also talk about this. So, G.M. Vasilevich wrote: "The Eastern group (Tungus) had the closest ties with both the Turkic-speaking and Mongol-speaking tribes, therefore, both the Khitans and the ancestors of the Daurs ... Kidan-land is mentioned together with Onon-land, Siberia The people living on this land are called Knda-Keda-Kedak...* It is mentioned that here the Khitans had relations not only with the Turks, Evenks, but also with the Chinese, as evidenced by the names of the palace complexes in Kondui and in valley of Hirkhira**.
The toponyms found now in the Khamngan region, in our opinion, are the ethnonyms of the Mongol-speaking tribes and clans of that period: mangud - p. Mangut and the river Mangut (remember the ethnonyms Uruses and Manguts mentioned many times in the "Secret Tale"), Tutukaltuy (mountain Tututkaltuy and the village of Khaltui), borzhng - with. Borzhigongui (remember the clan from which Genghis Khan came out), gunui - p. Gunui, tugchin - p. Tokchin, Uzon - p. Uzon; dagur - the name of the Dauria region (bur. Daguur), ila - the river Ilya (on. hamn., Bur. Ilee, Elee) and the river Ili in Central Asia; Turk, Torkun "clan, tribe, house of blood relatives" - he. hamn. Mount Turkenek on the river O non, hubuhay - with. Khubukhai on the river Onon, etc. There are legends for many of these ethnonyms**.
The fact that in this region the Mongolian-speaking ethnic groups were in contact with the Tungus-speaking and Turkic-speaking
Zolotareva I.M. Ethnic anthropology of the Buryats // ethnographic collection, 1, BKNII SO AN USSR, Ulan-Ude, 1960, p. 26.
4 Vasnlevich G.M. On the issue of the Khitan and Tungus //Soviet Ethnography, 1, 1949.-p. 160.
** Damdinov D.G. Onon hamnigans (historical-egnographic essay) - p. 7.
*** Damnnok D.G. On the toponymy of the Onon river basin // Onomastics of Buryatia. Ulan-Ude, 1976.-S.185-186 and others.
tribes, the toponyms left by them and other words testify, for example, Manch. onon "goat, male wild chamois -mong., Bur. river Onon; Manch. baldzhin "ghost, ghost, werewolf"; Baldzino river and lake, Baldzhino island on the Onon river and Baldzhikhaan gorihu - Baldzhnkhan river; Manch. tarbaldzhi "black-headed with pesgrnamp eagle" - he, hamn., Bur. name of the pad and the village of Tarbalzhdei on the Onon River; Turk, Aral "island" - Mong., Bur., On. hamn. Eke aral "Ikaral island" (literally, eke "mother" and Aral "island" - "mother island" or "big island" on the river Onon); "," spleen - mound "); Mong. bordzhin - bordzon "saline mud, bolt" - Mong., on.hamn. Boorji "Borzya river"; mong., on.hamn. kukulbn "bluish" - mong., he khamn., Bur. Kukulbiin uula, hada "mountain Kukulbei"; Türkic Talas river in Central Asia, Mong., on.khamn. Talatsa - the name of the village and the river; Mong., Bur., on khamn. tala "steppe" , Evenk tala "salt in the valley", Manch tala "steppe, valley", Türk, tala "steppe"; Mong., Bur., on. hamn. aba, aba haidag "hunting, stalking", Solon., Manch. aba "hunting, catching", Turk, ab-av "hunting", etc.
Concerning the toponyms Chindant (the name of the villages Old and New Chindant) and the river T)rka, located along the Onon River, it can be assumed that they appeared as a result of the interaction of the ancestors of the Hamnpgai with the Koreans and Turks. In the work of L.R. Kontsevich it is said: "The name of the Chinese. Zhendan, cor. Chndang appeared at the end of the 7th century. After the conquest of Kogure, the Tang Empire overpowered hundreds of thousands of inhabitants of this country in the Yingzhou region (now Zhaoyang in the Rehe province), where they are together with the Mohe tribes (cor. malgal) they created a state under that name, which, apparently, was the self-name Mohe ... "
The toponym Turk is formed, apparently, from the ethnonym Türki. The Buryats, Mongols and Onon Khamngans call them Tuureguud, hence Tuurgsh gol, where the Ulyat-Turks still live in the basin of the Turga River.
The toponymy of the region where the Hamnigans now live confirms that both the Turks and the Tungus-Manchurian tribes took part in the settlement of the region, but in the end the Mongols began to shrovat the house.
Kontsevich L.R. Historical names of Korea// Ethnonyms. M., 1970, p.70.
The etymology of the word "hamnigan" in Mongolian studies has not yet been clarified. It is not clear either; whether this word is Tungusic or Mongolian. G.I. Ramstedg allowed both. In particular, he wrote: "... in many Tungus dialects, the name of the inhabitants of famous areas is formed by adding the suffix -gan, -kap to the name of the place, for example, nerna.gedbin-kap / living on the Gedbi River, Gedbikan), mong.- Khalkh xamnigan "Tungus of Mongolia" / xamni, tung, kamni-ga "rocks", tung.katsh-k1a - the same /, literally, "inhabitant of the mountains" ... At the same time, G.I. Ramstedt does not deny that "... in such cases -gan, however, could also be a Mongolian plural. on -p from some adjective on -gai ... The use of this suffix in the local sense is a limitation of the later tense in the Tungus language, since its existence in the Mongolian language reveals a wider use, which should be allowed in the Tungus language. "Based on the fact that the suffix -gan in the Mongolian language occurs in words like gergen (wife, woman), emegen (old woman, mistress), etc. G.I. , person "*. But the question arises: how to agree with what has been said that in the Mongolian languages there are many names with this suffix denoting animals, HanpHMep: unagan (foal), xurgan (lamb), sandagan (hare), etc.
G.I. Ramstedg's suggestion about the Tungus origin of the word "hamnigan" with the meaning "mountain dweller" seems to be confirmed in the words of the learned traveler of the 18th century. P.S. Pallas, who points out: "... kamnegan should mean an outsider or a stranger who speaks a foreign language" **, and in Russian documents of the 17th century, which says that hamnigans lived then in mountainous places. However, a very significant argument against the Tungus origin of this word is that it is known only to the Mongolian languages and is absent in the Tungus-Manchu. Whatever the origin of the word "hamnigan", the available materials show that this word in the past meant not only the Tungus proper (Evenki), but also many Mongolian clans that fell under the rule of the Tungus or were part of them.
* Ramstedg G.I. Introduction ¿"Altai Linguistics. M., 1957.-p.213-214.
Pallas P.S. Decree. cit. - p.332.
tribal union. Moreover, it is even possible to assume that the word "hamnigan" originally denoted the Mongols, who lived in wooded and mountainous areas. Approximately the same opinion is shared by K.U. Kehalmi. She writes that "... all the clans and tribes that belonged to the Khamnigan union, regardless of their origin, were both officially and in everyday life classified as Tungus. , or "Transbaikalian Tungus". Most of the clans of the Transbaikal Evenks, as well as the Evenks who were in contact with the Mongols and the Khori Buryats, whose language formed the basis of the Buryat literary language, belonged to the Khamnigan union. In this regard, it becomes clear that this word will later , began to be used for the name of other Evenki with the meaning "Evenki in general" *.
In the process of further study of the material, a new version of the origin of this ethnonym was put forward. We assume that this name is an ethnonym of one of the Khitan clans.
Archaic features in the sound and grammatical structure of the Onon-Khamnigan dialect.
The language of the Onon Hamngans is rather of the Oirat type. However, unlike it, it has many archaic features characteristic of the old written Mongolian language. At present, the language of the younger generation of Khamnigan is being heavily influenced by the Buryat language; in the older generation, this is not so clearly marked. The degree of influence of the Buryat language on the Khamnigan dialect varies from place to place. The dialect of the inhabitants of the uluses of Shumund, Altai and Kyra was less affected by the Buryat language than others, due to the fact that these uluses are located relatively far from the places of residence of the Buryats.
The inhabitants of the Tarbaldzhey, Mashut, Ulkhun-Partiya, Kurulga and Narasun uluses have more or less the same spoken language. It was largely influenced by the Buryat language, especially during the Soviet period. In addition to the influence of the dialect of the Agin Buryats, this is also explained by the fact. that in the twenties
* Köhalmi K.U. Once again to the question of the origin of the hamnigan / / Brief reports of the Institute of the Peoples of Asia. N 83, M., 1964.-p.163.
ulus Tarbaldzhey moved more than 30 families from the area of Ukurik, Khplok district, to the ulus Kurulga at the end of the 19th and at the beginning of the 20th centuries. - about 20 Buryat families from Barguzin. Education in the elementary schools of these uluses was conducted in the Buryat language, with Buryats working as teachers. Graduates of these schools continued their further education in the 30-50s, as a rule, in the breakaways of the Aginsk district, thereby improving their knowledge of the Buryat language. The Hamiigan language of the areas of Uzon, Tokchnn and Gunui, located on the territory of the Aginsky Buryat national district, experienced the strongest influence from the Buryat language.
Thus, ononskne hamnigans in their language do not > constitute a homogeneous mass. In the most "pure" form, the former Khamnigan language was preserved in the uluses of Shumund, Altai, Kyra, etc. Therefore, as the basis for describing the dialect
We have taken the speech of these villages from the Ononian Khamnigans, but in other villages, purely Hamnigan linguistic features are often intertwined with Buryat features, gradually disappearing under the influence of this language. Although the Altan-Kyrnn language is closer to the Mongolian language, given the trend of further convergence of the Onon Khamnigan dialect with the Buryat language, the author in his work speaks the Onon Khamnigan language as one of the independent dialects of the Buryat language.
A record of the colloquial speech of the Khamnigans, made 74 years ago by the famous collector of the folklore of the Mongolian-speaking peoples Ts.Zh. Referring to the archaic nature of the Onon Khamnigans, our well-known Mongolian scholar G.D. Sanzheev writes: "The current state of Mongolian studies indicates that there are such living Mongolian dialects that turn out to be older than the written language" .
Archaic phenomena are observed not only in phonetics, but also in morphology and vocabulary. That is why the language of the Onon Khamnigan deserves the status of an independent dialect of the Buryat language. It is no coincidence that A.M. Pozdneev back in the 19th century. distinguished it among the three tribal languages of the Buryats: "We considered
See details in the work: D.G.Damdpnov. Onon hamnigans /Issues of spiritual culture/. Ulan-Ude, 1993.-c.64 onwards.
Sanzheev G.D. Manchu-Mongolian language parallels//Proceedings of the Academy of Sciences of the USSR, part two, L., 1930, p.705.
parts of three kinds of Buryats: a) - pre-Baikal, Buryat-aboriginal but predominantly; b) - Transbaikal, i.e. Selengn and Khori - natives of Mongolia; c) - Onon - also immigrants from Mongolia, who most submitted to the influence of the Tungus "
The sound composition of the Onon-Khamnigan dialect coincides with the phonemes of the modern Mongolian and Buryat languages in the part where they have something in common. In those cases where they differ in relation to certain sounds and phonetic phenomena, the Khamnshan dialect is closer to the Mongolian language. So, for example, in the Khamngan dialect and in the Mongolian language there are affricates and there is no phoneme b, in the Buryat language, on the contrary, there are no affricates, but there is a phoneme 1k. At the same time, the Hamnigan dialect differs from the Mongolian language by the presence of a number of archaic features.
There are 19 vowel phonemes in the dialect, of which 7 are short: a, i, o, c, u, u, e; 7 long ones: aa, ii, oo, ev, p, uu, uh; 5 diphthongs: a^, y]u, er! / ahh, they are. uh, uh, uh/.
A complete description of the sound composition of the dialect is given by us in our published works. More specific of the vowels are o and diphthongs. In the studied dialect, as well as in the Mongolian language, the sound e functions as an independent phoneme, while this phoneme is absent in the literary Buryat language. The short vowel v occurs in words with soft-row vowels instead of the vowels up e of the Buryat language: he. hamn. eke // uku, drill. wow, mong. ex /give/; He. hamn. oder //uder, drill. uder, mong. eder /day/ etc.
As you know, in the Buryat literary language, more precisely in the Horn dialect, which formed the basis of this language, the rounded phonemes a n y coincided in one sound. In the Hamngan dialect, the rounded a began to displace the soft-row wide unrounded sound e, coinciding with the latter in its features, for example:
He. hamn. Boer. mong. meaning
Pozdneev A.M. Samples of folk literature of the Mongolian tribes. Issue. 1, Folk songs of the Mongols. St. Petersburg, 1880s. 185-186.
Damdnnov D.G. Ethno-linguistic essay of the Khamnigan dialect // Study of Buryat dialects. Issue 2, Ulan-Ude, 1968, p.80, etc.
Eden
nreke / Lgrok-u erehe pr> x to come.
The sound 9, as in the Mongolian and Kalmyk languages, can be used in all positions of the layer:
He. hamn. bur mong ka; sh mong. meaning
eke//yoge. uh"> vh vgk bki give, yes-
edenchishu edes ede chin edn ede they
L.Mpshng and U.Kokhalmp also discovered a vowel sound in the Mongolian-Khamnsh dialect, the middle one between _e and a: epe "this", eps!e "here", etc.
In the work of B.Ya. Vladnrtsov says that with the help of e in Mong. - letters. the vowel between e and e, which existed in the old Mongolian language, was designated. This is confirmed by the fact that in Mong.-piem. e alternates with e.
Such an alternation of e and e can be observed in Western Mongolia among the Zakhachins and Bants: elegchin - elekchin, Mong.-Pn. b^st "bitch", emgn-emgn, mong.-pnsm. in mcgcn "old woman"; South moshDurbut er hin - Tumut. erkhv, mong.-pnsm. epke "rosary", etc.
In the same way, the vowel e and the phonetic phenomenon of the transition of the vowels e to and pli 2 o, u or vice versa are found in the East-South-Western Mongolian languages of the PRC. B.Kh." Godaeva notes that in the eastern dialect, Alashan-Edzpn and Khukhu-Nor dialects, along with the vowels a, o, u, e, u. and exists as independent phonemes vowels a, o, u, /a, o , y/, for example: Aru-Khorch tana "to learn", harach arvan "a lot"; in Tumut, the place of the vowel a is occupied by the vowel e. All dialects of the Eastern dialect are characterized by the transition... o to u: ushyu "revenge"; © transition!p in e/e/: khor1:., jal. ebdeg "knee", horch., tumut. eh "lard", in Khuchnn-Bargug and Buryat dialects - e in u and e: shne-barg eder, Bur uder "day", etc.
Undoubtedly, during the medieval period, the Hamngans experienced a common fate with the Daguramps. This is evidenced by the fact that the Khamngan dialect has a number of specific and archaic parts in common with the Dagur language.
In particular, one of the specific points is
Todaeva B.Kh. Mongolian languages and dialects of China. M., 1960.-p.23-24.
peculiar character of the sound. In the Dagur language and in the Ononsknkh Khamnigan dialect, it is labialized.
Dagur. lang. Ononsk - Old Mot. Meaning
hamn.dial.
ken ken cap who
ede ede ede they, these
6e.T4Í bel ni belci graze
k-er.kere kegere steppe
kel! kele _ kele ■ language
eat em medicine
In the Ononian Hamnigan dialect, the historical diphthongs aji, oji, yji, YJÍ> 3ji have not lost their archaic pronunciation: on.hamn. T3jnMy - tzdime, Bur. tnime, Mong. tiim, Kalm. tiim, Mong.-letter. tejimy; He Hamn ojimocy - ojuMoco, Bur oim1shn, Mong oims, Kalm eumsn, Mongolian-script ojimosun "stocking".
In the work of B.Ya. In the Khalkha dialect, this complex of Mongolian letters corresponds to a diphthong and a long vowel i, for example, Mongolian letters sayin saen "good", Khalkh cae, byte, sash, Derb-Astr. sak, Edet-Dambi sen "id" ; Mongolian script Keyis-Keic-Kic "flutter, fly away,. carry away", Khalkh. xic, Bayt, kíc "id" (B.Ya. Vladimirtsov; p. 256). If in the Buryat language there is a tendency towards monophthongization, then in Western Mongolia and the Kadmyks, the monophthongization of diphthongs has ended. A feature of the Eastern and Oirat dialects is the presence in place of diphthongs and long vowels found in other dialects, only long vowels, for example, barg. barg., Bur., central, western mogoe, eastern mogo, oirat.moga "snake" (B.Kh. Todaeva, p. 25) From this it can be seen that only the Onon Khamnigan retains historical diphthongs or vowel combinations, and in other languages they undergo monophthongization.
The archaic features of the Hamnigan dialect include the absence of a sound break in many words, as well as the preservation of the *i sound in the absolute beginning of words: he. hamn. jireku (zureku), drill. zurkhen, mong. zureh, Kalm. zurkn, Mong.-letter. jiryken "heart"; He. hamn. sit-shidu-shide, drill. shuden, mong.
See: Poppe N.N. Dagur dialect. J1., 1930.
shud, kalm. Shudn, Mong.-Pnsm. sidYn "tooth"; He. hamn. uh, bur. eli, mong. silt, kalm. silt, Mong.-pnsm. Not "clear", etc.
In many languages of the People's Republic of China, the vowel *1 has been fractured, and therefore it "corresponds to vowels of different quality", for example, Aru-Khorch. nolibs, harach., tumut. nolimos, alash-ede. zeromas, bargaining. nulmsn, mong.-letter. pybship "tear""; Khuch.-Barg dzurkh, Tumut. Dzhurkh, Torg. zurkn, Mong.-PnSm. rkuep "heart". Rarely in Mongolian and other languages of China there are words that have retained the vowel of the first syllable: Mong. shibuge, mong .-pnsm "awl", Mongolian chin-Mongolian-written usa - "cook",
mongor. dzhnrgoon, mong. - letters. jirYUYan "six", but mongor. chuder, mong.-letter. acing "fetters", mongor. shd, mong.-letter. shs!ip "eye", as well as horch shireg, tumut., chah, chireg, grub., barg. chnrig, ude. chireg, mong.-letter. cerig-cereg "warrior". (B.Kh. Todaeva. Mongolian language, 1573, pp. 22-23 and other works).
Exactly the same phenomenon of the absence of a fracture of sound *t found! K.Kokhalmn and L.Mishig in the dialect of the Mongolian khamnigans: sh<3игуа, монг.-письм. nidurya "кулак", н1га, монг.-письм. 5¡га, §1га "желтый" и т.д.
The absence of a break in the vowel sound *] in the speech of the Onon and Mongolian khamnigans is relevant, according to the scale of G.D. Sanzheev, approximately, to the period of the X-XII centuries. There is also a commonality with the archaic Dagur language here.
In some words of the Dagur language, it is preserved in the first syllable: dag. nid, he.hamn. Nidu, Mong.-letter. shsini "eye"; doug. shshe, he. Hami, Ipdu, Mong.-letter. 51s1yp "tooth"; doug. btg he. hamn. 61ch1g, Mong.-letter. b1c1§ "letter, record, charter, inscription, book", Dag. sche-, he.hamn. shche-, Mong.-letter. ide- "eat, eat"; doug. rg-rge, he. hamn. she^ke, Mong.-letter jeke "big, very".
According to the results of the work of many researchers, it becomes clear that the patalization of the consonants j, s ", k" (jireku "heart", s "ibar-sh" ibar "clay", hask "irahu "shout") does not occur in other Mongolian languages and is feature of the language of the Onon Khamnigans.This feature comes from the period of the ancient Mongolian written language, quite possibly from the Khitan language.
In the speech of the Onon Khamnigans, deepened vowels y, y in non-first syllables continue to be used and they are not subject to reduction, which is one of the distinguishing features from the Mongolian:
he.hamn. ese Horycv
yen nugayan
usn nubsn
mong.-letter. iisto
sign of hair
nogasun duck
There are 31 consonant phonemes in the Ononskph Khamnigan dialect: b, b", g, g", d, d", yes, dz, d b), k, k", l, l", m, m", n, n ", ng, p, p", p, p", s, s", t, t", x, c, h, w, u.
In it, as well as in the Mongolian-Khamnigan dialect, instead of the Buryat spirants j, z, sh, s, there are affications j, dze, ch, ts, developed from common Mongolian phonemes s and 3 (s-ch, ts, ]-j , dz). In the Dagur language, the sound ch is a front-lingual strong affricate, strongly palatalized, giving the impression of an acoustic middle ground between ch and c.
Apparently, this explains the fact that in many words in the Hamnigan dialect the sound ts is heard instead of the expected h: dzaluutsuul "youth", tsachihu "talk", bagatsuul "children", etc.
In view of the absence of a break in the sound *\, the historical occlusion *5(s) in the position before 1 on.hamn.
also preserved in the dialect.: Mong. Kalm. mong. - the meaning of letters.
shebeg shevg sibügün awl
shibugu shibugu
ishigii beey esgy ishke ísigei felt nshigii felt mat
In the work of I.D. Buraev it is said that "it is quite possible to agree with the author (D.G. Damdinov), who refers the presence of a soft * s" in the dialect of the Onon Hamnigans to the relics of the early period of the development of the Mongolian language ".
In the Khamnigan dialect, in the Mongolian and Kalmyk languages, the historical sound *s" was preserved at the beginning and partly in the middle and final position of the syllable and word, and in the rest it developed into the sound d or s, while in the Buryat language the phoneme c developed into the pharyngeal h in at the beginning and middle of the word, at the end -d: on.hamn.bur.mong.kalm.mong.meaning
saruii hapa cap cap sara moon
Buraev I.D. Formation of the sound structure of the Buryat language. Novosibirsk, 1987.-c.54.
o s- khoshkhonog khoshnogo khoshng hovki ^ straight
film // . intestine
walker
TOGOS TOGOD "togos tobc. 1o§115 peacock One of the characteristic and archaic features of the Khamnigan dialects (Onon and Mongolian) is that in words with soft-row vowels, a back-lingual voiceless, strongly aspirated sound-k" is always pronounced in all positions. In solid words, the sound k occurs in the position before the sound and:
he.hamn. Boer. mong. Kalm. mong.- meaning
ke]nd- hnid-hehe hiysgek kisgeh kerBkeki winnow keku
hulaki kholhi hulki. hulh ■ hee!akz sulfur
The sound k in the Khamnigan dialect, in its use, completely coincides with the sound k found in Mongolian written monuments, in particular, in the "Secret Tale":
Abbr. he.hamn. bur mong. Kalm. meaning
büKü buku// buhe beh bat strong
(p.343) beke
CÍKÍI1 chiki // shehen chih chikn. ear
(p.431) chike
Written Mongolian)" x One phonetic feature, archaic in its essence, was preserved in the Hamnigan dialect in three variants: degel, debal, deel, and in br. degal, mong. deel, kalm. debel, mong.-letter. degel-debel "fur coat??1." . In the language of the Oirats and other natives of Western Mongolia of the adjacent territory, many similar features have been preserved that are not characteristic of other Mongolian linguistic subdivisions: in hard words, it is present before the historical *i oirat-kalm. takaa, he.hami. so "uh // so" aa, mong. tahaa,<Чр. тахяа, монг.-ппеьм. takija "курица"- In the Dagur language, the ancient combination iva gave e with patalshatspei the preceding consonant. From here comes a partial violation of the harmony of vowels. - The same is observed in the Hamngan dialect: dag, op "ée-, on.hamn. op" ee-, Mong.-ppsm. oríja- "to tie up"; doug. khan "edu-, on. hamn. khan" ee-, mong.-ppsm. xanija "to cough"; doug. bearded-, he.hamn. buruush "her-, mong, - letters. buruyusijaxu "deny", b) the Oirat-Kalmyk dialect and the Onon Khamnigans (representatives of the udzon and sartul clans) are characterized by the pronunciation of the word yabaha - "to go" with the Oirat-kalm okan. wow, he. hamn. yoboho-yobojoogooson, yobojooho, "walked, walk", mong. yabakh, drill. yabaha, yabaja baigaa yen, yabaja baiha "gozhe"; c) the ending of the ablative is the same for the language of the Oirats, Bytes, Zakhachins, Kalmyks and Ononsknkh Khamnigans: -aasy (-aasa, -eese), -baasy (-beese, -geetse, etc.): Kalm. zaanaasa, he. hamn. zaanaasa, mong. zaanas, drill zaanhaa "from the elephant", etc. In the Dagur language, as in the Oirat dialects, there is no lip attraction, that is, the stems with o, oo, ó, u<б принимают суффиксы с долгим нелабплизованньш гласным: монгола ар "через Монголию", чолоо]аас "от камня" н т.д. В хамннганском говоре наличествует губная апракппя, то есть прогрессивная лабилизация долгих м 11 es халхасского типа. Но в некоторых случаях там, где в первом слоге имеется звук о, в последующих слогах гласные не лабиализуется: модунааса "от дерева", дзууи хойнааса "с северо-восточной стороны"; ходжнмдагдаа "опоздал", Монголааса "от Монголии", почтаараа "своей почтой". The consonant phonemes of the Mongolian languages of China include the affricates j, dz, ts, ch, spirants z, s, zh, h, and an explosive front-lingual k, for example: oirat kur - "reach", zap. ira "large", ordos. Ukur-uhu!) "cow"; Shine-barg., Bur. Laaral, huch.-barg. haaral, shil. saaral "bulan"; sewed. oems, shine-barg. uhm, bur. oemyon, huch.-barg. omu "stockings", etc. All these phonetic features of the Mongolian languages of China show that the break of the vowel *i in them did not occur simultaneously and as a result of this the affricates and k were preserved, spirants and other local phonetic features appeared in those and other languages: for example: kharch, lavchn, barg. labchn, mong.-pyasm. nabci "leaf"; grub, vndvr, under, udz. endvr. mong.-letter. 6ndür "high"; grub, doo, barg. duu-doo, mong.-letter. dayu "voice, song", etc. There are a number of other features in the Onon-Khamnigan dialect that are common with the phonetic phenomena of the Dagur language and some internal Ongol dialects. In particular, in the Dagur language, short vowels of non-first syllables were assimilated with the vowel of the first syllable. But in some cases these vowels retain the earlier. pronunciation: dag. dabhur, on.hamn. Dabhur, Mong.-letter. dabxur "double"": Dag. alhu, on.hamn.alhu, Mong.-letter alxu "to walk"; dag. aagu, on.hamn. ahuu Mong.-letter. ahi "nomen futura" from a-"to be ". Both; in the Dagur language, and in the Khamnigan dialect, the old sound * is especially well preserved and in the future participle suffix -hi (in words like yabahu, ochihu and Before the *i sound of the third syllable, the *oua group in Dagur gives oó: toori "go for a walk", Mongolian script. toyari- "to turn". Wed in he. hami, toorihu "go around something", daarihu, mong.-letter. dayari "pass; hook, hurt, insult"; taarihu, mong.-letter. tayari "cut, chop". Word formation.. It is known that each word in a sentence and phrase in agglunative languages consists of constructive elements: a) the root of the word with the real. real value; b) lexical-grammatical affixes, Word formation; c) affixes of functional-grammatical word formation; d) inflectional affixes indicating the relationship of the given word to other words in the composition. phrases and sentences. V. lexico-grammatical and functional-grammatical word formations and other moments of the grammatical form of the word of the dialect of Onon Khamnigan so. its archaic phonetic and grammatical features are somewhat different from other dialects of the Buryat language. ;. In different periods of the development of the Hamnigan dialect, it seems to us that "more or less actively different methods of word formation acted, and now many of them are gradually losing their former word-formation function and becoming archaic and unproductive. Unproductive methods include, in our opinion, phonetic and ancient syncretic methods of word formation About the phonetic method a lot has been written. According to T: A. Bftagaev, in the speech of hamnigan there are all the alternations of vowels, consonants and bunches of alternations inherent in this method: hadaha "to nail" -hadzhikha "to nail from the side", etc. " For the first time in Mongolian studies, our works consider the problem of the ancient syncretic method of word formation. Examples: hamn. chimki "pinch" and chimki - "pinch, pinch"; it is a "way" and it is "to hit (a target), stumble upon something"; kolo "language" and kolo "speak, say", etc. Of the many statements about this method., I would like to dwell on three of them. Regarding the Turkic lexical and grammatical syncretism, Kazhibekov E.Z.-U. writes that the works of N.K. Dmitriev, N.A. Baskakov, A.N. Kononov, E.N. Najip, B.M. Yunusaliev, I.A. Musaev, A.T. Kaydarov and, especially, E.V. Sevortyan - made it possible to talk about verbal-nominal stems as an objective linguistic fact that played an important role in the history of word formation in the Turkic languages. In his work, E.V. Sevortyan noted: "In view of the mass nature of the facts described, it is no longer possible to talk about an accidental coincidence of nominal and verbal roots, as K. Grenbeck and G. Ramstedt believed (the latter, along with this, recognized the "conversion" of a name into a verb " ). We are not dealing with a single case, but, in all likelihood, with a word-formation system that belonged to the most ancient state of the Turkic languages ... A quick look at one of the latter. lexicographic manuals on the Mongolian language immediately, made it possible to single out a number of verbal-nominal homoforms, some of them. . them.-.ggozdnye by the time of their education. For example: bSh(p)// r 61 ""worms, larvae" and 6Sh, b1ex - "to develop, appear" (about larvae)", osh "place, bed" and ogy = "enter, go-to place, come in a state, position"; yui "horn // bottle. for feeding ¿babies)" and yua = "to feed a baby from a bottle (horn)..." . It also talks about a word-formation system, and not about a random coincidence of nominal and verbal roots. G.D. Sanzheev also touched on this issue, and in particular he wrote "al:" Such a phenomenon is the coincidence of verbal and nominal roots *Sevortyan E.V. About the etymological dictionary of the Turkic languages//Questions of linguistics, 6, 1971.-p.81, 89. the basics were, it is necessary to floor! yat, one of the ways of forming words of the ancient period of the Mongolian languages ". The author of this judgment had the opinion that the coincidence of nominal and verbal roots was a way of forming words in the Mongolian languages in ancient times. Thus, the language material and studies in other languages show that after all such a way of education. words took place in the Mongolian, Turkic and Tungus-Manchu languages. Lexjo-semantic way. characterized rethinking the meaning of words. As a result, we have new rethought words, some of them go into another part of speech, begin to play a new syntactic role in the sentence. For example, shour "face, personality" > gaour (tala "front side (of the house), "facade"; bulag "key, source, spring" > bulag (chnkinein) "scrofula, gnoshshk (ears)"; toiruu (khargy) " circular road "> toiruu (\ te) "intricate word)"; mor do hu "sit down (on a horse)"; go (on the road), leave "> mordohu "die"; dzotsoo "inside, internal" > ■dzotsoo (postposition) "inside, in (ger dzotsoo "inside the house"); tsatsuu "equal (in years, height)"> tsatsuu (postposition) "at the moment, at the same time, at the same time ( garam tsatsuuni "at the time of its release"), etc. The morphological (affixal) method is the most productive way of word formation in the Mongolian languages from ancient times to the present day. With regard to affixal word-formation, the dialect of the Onon Khamnigan does not stand out in any way and it contains the same affixes that are found in the Buryat language. Lexno-Snngaksnsky. how compound words are formed. As a result of phonetic and structural changes, the fused components of a compound word change over time to a minimum, after which it sounds like a simple word. Sometimes the second component of compound words becomes similar to an affix, for example, amndaa "separately, apart, isolated" from amin "soul" + (o)ndaa = amiidaa "other, different, different, special". Compound words of the Onon-Khamngan dialect can be subdivided according to the method of formation into fusion, compounding, compound and paired words. Sanzheev G.D. Comparative grammar of the Mongolian languages. Verb, M., 1963.-c.32. Examples for fusion: khami, yabadchikha, drill. yabashaha "leave, leave" from yaba (zha) "walk, ride, go" + (o) chiho "go, ride"; nekesug "several (of time), not for long o" from sh(ge) "one, one" and kzsug "part, piece"; hami, ugaidhadaa "at worst, in a pinch, at least" from ugai "very, quite, too much, too" + (i)d(a) hadaa "in a pinch, at least." Examples of compounding: erkebinsh "necessarily, by all means, by all means" from erke "right" + bishi "not"; dzaalaasa "necessarily, by all means" from dzaa "okay, good" + l-partial + -aasa affix of the original case. Examples for compound words: kuku nemerge "paut" (grayish color) from kuke "blue" and nemzrge "cape, veil"; malai talha "mixed feed" from malai "cattle (aya)" and talha "flour". Examples of paired words: ed bud "matter" from ed "thing" "goods" and b ud "cloth"; alta mupgu "money" from alta "gold" and mungu "silver", etc. The morphological structure of the studied dialect is described in our works. Basically, there are the same grammatical categories as in the Buryat language. However, there are some features, including archaic ones. For example: from the plural formants in the dialect under study, -d, -uud (-uud), nuud (-»YY;0, -nar, -chuul (-tsuul), -chuud (-tsuud), etc. are used. The use of doubled suffixes the plural is accompanied by an alternation of sounds d//s, for example, burged "eagle" + -uud - burgesuud "eagles", modo "tree" + -d + -uud -modosuud "trees" - gen. modosuusai "trees" and etc. A characteristic feature of some names is that when they are declined, starting from the genitive case, the final unstable sound n is restored, as in the modern Mongolian language. Moreover, by analogy with this, the sound n does not appear in words that do not have it, even in borrowed words, for example: capa "moon" - saranai "of the moon", kinoo "kino" - kinonoii "kino", luu "dragon" - moon and "dragon", etc. The accusative case has the affixes -anigi, -iigi, -i, -ni, which corresponds to the accusative affixes of the Derbet dialect of the Kalmyk language. In the original case there are affixes -aasa (-ooso, etc.) and -yaasa (-eese, etc.), for example: egechn "sister" -egechingi "sister", egzcheese "from sister", etc. Some features represent the declension of third person personal pronouns: tere tereen, tvruun, tuun, "he", tvdv, tvdvvi. tedener "they"; genus.p. tereeiepi, tereyunn, tbruuishp, tuun "yash; tedenwrapn, tedvvneip, etc. In the personal-possessive declension of names, pronouns in the genitive case turn into particles: minin - in -mini, rarely in -m; chipchi-in-chini, manaip - in mana, tanaip - in -tana. A feature of the Hamnish dialect is that personally possessive particles -mana and -tana in the plural have a swap of synharmonic variants depending on the vocalism of the name. Examples for the first person: buu "rifle" -buumshsh, rarely buum "my rifle", buumana "pasha rifle"; tsoolgo "prsrub" - tsoolgomnnn "my ice hole", tsoolgomono "our ice holes", terge "cart" -tergemene - our carts, etc. The postposition dergede "near, about" is usually pronounced as d "ergende: gerepi dergende suusan "vpdelp near the house." With this postposition, the postpositions of dzahad, opnroni "near, about, at, dzahaar, hajuugaar, ornuur" past "," at " . They govern the genitive case of the stem. Therefore, any of the following postpositions can be used in the sentence: ambaar ni dergende (zahada, orfonp) dzogsodzheene "stands near the barn"; minin dzahaar (hajuugaar, orgguur garaa "passed by me"), etc. The interrogative particles that and yy and the possessive particle of the 2nd person form a synthetic form. The formation of a synthetic form is carried out in two ways: 1) to the part of personal attraction of the 2nd person unit. and the plural is joined by the interrogative particle gu, which at the same time loses the vowel sound: ch + ■ g = chig, ta + r = tag, for example, chi yabaa chpg? Have you been? Ta yabaa tag? Have you been? 2) to the particle of personal attraction of the 2nd. and many others. the interrogative particle yy is added to the number, while the vowels of the possessive particles drop out: - h (n) + yy \u003d chuu p g (a) + yy \u003d tuu "li": irev chuu or chpgu? "You have arrived", ochee tuu pli tagu? You were? In the Hamnigan dialect, negative particles bitegepn "by no means", ulu, ese "not", buu "not" are used. The particle bpshi or busu "not" is often used as a particle of negation: toreeneese bishp yuume kereggupn "nothing else is needed." In the meaning of negation, the adjective berke "difficult" can be used, for example, zabnn berke "no time", gurnonn berke "impossible to run", berketeii barsha Yes and "impossible, difficult." In the case of a categorical prohibition, the particle bngn shp p is used, the adverb araiichngi arapichp "in no case", for example, kubuuniinn bitegei or araiichi tsokyooropnl ch "in no case do not beat his son." In the Hamngan dialect, the affirmative particle -chng is used, which in its sound corresponds to the old particle bur. -sewing. For example: chamanichigi hareekhu "and you will also be scolded." Wed o!aps^1 hoiiua! (bash boshazy), kbtpjyi^e keg tiiiigki bj1ede? "A girth can slip, but how could a chest strap slip as well?" "Short tale." With. 334. Words of greeting, farewell, oaths and curses: mende amar! mende! mende baynta! maldus mande! "Hello"! Hargrlaad taa! kulitsegteii! Coolshgld tee! Enduu alduu kibal bi, endebe andaba geechilbn! "I'm sorry, I made a mistake!" Aryl! Tonil tsaashaa! Leave! Leave! hara zolig, dzolng! Crap!; mondn! crap! bastard! zolpbo "tramp", hara chndkur" "bastard, damn it!" The inflectional and word-formation processes occurring in the Ononsknkh Hamnigai dialect completely coincide with the same linguistic phenomena in the Altaic linguistic community. In the work of G.I. Ramstedt "Introduction to Altai Linguistics" (M., 1957). grammatical processes were studied covering all Altaic languages, for example, Türk, op "ten" - ap in he! "-ep "eight-ten", togs - ap "ninety", as well as -ap in the Mongolian as an ending in gyap "sixty ", s!a1ap "seventy", ... - corr. op "hundred". Manch. giap "ten", tung, gaap (the same) goes back to Manch., gold, /iap "to open", and Kor. "ten" - to ]e1^a "to open" and thus has the meaning of letters, "open hand" (BKE, p. 77). Mong. arbahn-barban should be compared with the verb arba1ga = labaraka "to tremble, bristle, bristle" (G.I. Ramstedt, p.66) There are common points in the grammar of the Onon-Khamnigan dialect and the Dag\r language. As is known, only in the Dagur language is the full conjugation of the auxiliary verb a - "to be" preserved. The Hamnigan dialect also retains quite a few forms of this verb, as well as the verb bsh. Here are some examples: Sember uulash dennuul baa1khuda Damdin Dorlik khaan gedaa baakan ajpuu bvee. "When Mount Sumbur was a hummock, there lived a khan named Damdin Dorlik." Yene baruun taashs rapaa abal oaixy.T а.chu - e;chibpn JYY^10 (on.hamn. Zh) "If you go there, to the west, you can find different things." Bi sarutae abul, dildeke-gue asam Ch1mada; 3 saraa ketsesen aasa, daldekegue asam gaye "If I were 3 months old, I wouldn't let you defeat me." Ture kuu ture ashda olon yaldu 6aican p. Teure olon ll oaixyvuuii ezeii xyzaani -ene gem rye cain kun rezi adaglaal abgz (on.hamn. Zh.) "That guy lived in that house for many years. When he lived for so many years, the owner, Apparently, he noticed that he was a good person. Keruldeen bolaasash xojyyjiairiin jaoyy l.chu "If there is a dispute, both will be sent." Tere kvn, orotugae "Let that person come in." The Dagur language has a form of address formed with the help of the suffix -raanii, -gesh (-gaane, -gaane): cooraani "sit down": asoogaanee "ask". In the Hamnigan dialect, the -aash form is occasionally used: tere ken manaeda oroosh "Let that person come to us." In the Dagur language, a serial participle is formed by means of the suffix -goor, -keer: bolgooroo "as it was, just became." Wed He. hami. J. Yene 4im Ta6ixoop4iHi zutaahu "This one will run away as soon as you let go." Lexical features of the Hamnigan dialect. A comparative study of the dialect vocabulary of the Onon Khamnigans was carried out in our works within the framework of the most important lexical-semantic groups in historical, cultural and economic relations. Among the terms of spiritual culture, the object of study was the terms of chronology. Mongolian-speaking peoples, including the Ononskpe Khamnigans, began to use the lunar or lunisolar calendar a very long time ago under the cultural influence of the Chinese people. The proof of this is that many thousands of years ago the lunar calendar was created in China. The chronology consists of a 12-year animal cycle: 1) hulutana "mouse", 2) uker "cow", 3) bar "tiger", 4) tuulai "hare", 5) luu "dragon", 6) mogoi "snake" , 7) mori "horse", 8) honi "Sheep", 9) scourges "monkey", 10) takee "chicken", 11) nohon "dog", 12) gahai "pig". That is why in the calendar we find mythical and exotic names of animals that do not live in the Central Asian region. They were borrowed from Chinese by the ancient Mongols: luu "dragon", bichi (mpchi) "monkey", bar "tiger". Now the concept of wild animals is becoming more concrete thanks to paintings, zoos, etc. The Mongols widely used the lunar calendar. In the Mongolian written monument of the XIII century. The “Secret Tale” is reckoning only according to the lunar calendar, observing the names of the months both by serial number and by the seasons, for example, “seventh month”, “year of the mouse”, “month of the capercaillie (leaking capercaillie)”, etc. Onopskpe hamnpgans use the names of the months focused on natural phenomena and seasons: tsagaan capa, ugelei suul capa "February", khabarai eknn capa, rarely turlaag capa "March", khabarai dunda capa, rarely bubeelji capa "April", khabarai suul capa, rarely kuky capa, "May", dzunai eknn capa "June", dzunai dunda capa "tol", dzunai suul capa "August", namarai ekin capa "September", namarai dunda capa "October", namarai suul capa "November", ugelei eknn capa "December", ugelei dunda capa "January". Some months, along with the name of the seasons, have additional names - birds, which is a legacy of the past. The "Secret Tale" also lists "the third month, the last month of spring, eveelzh dopgodoh cap (the month of the cry of the hoopoe), the fourth month, the first month of summer, hehee dongodoh cap" the month of the cuckoo's cuckoo", etc. Such additional names of months, inherited from the Khandan-Mongolian period, represent an archaic vocabulary, since the Buryats have not used the names of birds for a long time, and, moreover, they are also beginning to be forgotten by the bearers of the calendar themselves. Ononskne hamnpgans celebrated the only national, traditional holiday of the Mongolian peoples Tsagaalgan, Tsagaan capa - New Year or White Month in February or March annually. Gatherings were being prepared for the White Moon holiday. On New Year's Eve, a special prayer service was held in the datsan on the occasion of seeing off the old year. For this, believers gathered in the datsan. Seeing off the old year was accompanied by the removal and burning outside the datsan of a large "litter", or a pyramidal gurum ... Having said goodbye to all the "sins and troubles" of the old year, the believers returned home. The holiday began in the evening, on New Year's Eve, and this New Year's Eve was called bntuun, bituunei udeshi - New Year's Eve. After all, first you should spend the old year! Usually this evening was spent in the family circle at home. Earlier there was a belief: on New Year's Eve it was supposed to eat plenty of meat, because the meat was cooked so much that even after a hearty meal it still remained. In this veche]), each family dressed up the goddess, on the burkhanai shirve - the table of the bur khan they put the best treats: pieces of meat / sternum, sacrum, etc. / etc. The host responsible for the reception gets up that day with the first rays of the sun and, having done his homework, waits for the guests. Neighbor) in the camp and relatives consider it their duty to congratulate their relative on the holiday (Mende! - Hello! - Malduus mende! - How is the wintering of cattle? Etc.) Everyone who comes exchanges traditional greetings with the owner, bows on his hands is a symbolic gift and arms bent at the elbows, with the palms of lice (on. hami, dzolgohu). It means deep respect for the inhabitants of the dwelling, the promise of help and support to them. Only after this ceremony, the host invites guests to the yurga. After the meal is over, tea is served again. After drinking tea, the guests give way to the following guests (or young people and children) and go off to smoke and offer each other: tamakinaasaa dzaalaata "Let me smoke your tobacco"?"; Jilshouken tamaki dzalana bi "I offer tobacco from yellow leaves"; Keergeteii tamaki dzalana bi "I offer snuff (in a jade snuff box, etc.). During the day, people drove around the yurts around, Tsagaalgan ended with a youth party. The elderly are leaving for their homes. If there were many yurts in the area, the holiday lasted for several days. Naadan - parties. Only young people - up to 30 years old - gathered at the parties. The place and day of the event were specified in advance, so that each participant organized a party at their home in turn. From the lexicon of a cultural mass character, the lexemes of the once traditional games, songs of youth are subjected to archaization, for example: bilusug - bisulug gnoulga "hiding a ring in the hands of the sitting side". If they did not guess, then they repaid the debt with a song: uri tulelgu. The game of shuur shndelaku "throwing a bit" takes place on a dark night, which side finds the bit more, that wiped. The song game budaa tarilgu "sowing millet" was played between two teams, the side that did not exhaust the supply of songs won. The ankle game had many varieties, for example, honho, buge tuulge "winning the ankles in a certain position", taaltsaalgu "guessing the ankles in a clenched fist", mori urpldaalp "jumping betuniov", nisalalgu (shatai) "clicking on the ankles", shatan shuurelgu "grabbing a handful of ankles at the moment of the summer of the chain", humparaadahu "guessing with three ankles on the top" rysh ". In addition, there were mass outdoor games: tsokhor samagachilhu "playing blind man's buff", malagaip sholgu "hiding a hat behind the back of the players", botogu buruushaahu "letters, shra of a camel and a camel - a cat and mouse scar", busu bulyaaldahu "shra in catch-up - whipping with a belt who did not have time to hide behind the back of another. The very early concepts of a unit of measure of length, apparently, include the lexemes of the Mongolian languages in the form of nuudel, nuulge - migration, migration; nege uderchiin gadzar - a distance of one roam. Other names of anthropometric origin also served as measures of length and width among the Onon Hamnigans. The names of the measure for a small area - tev, muhar gee, sei, muhar sei - are associated with measuring the length with the fingers of the hand: tee - a span, rarely a span (distance between the ends of the outstretched thumb and forefinger). Tee targanaasa tologoy mendenn deere (proverb) - Than having fat in a span, it is better to stay alive and healthy; muhar tee - letters, a short and short span (the distance between the thumb and forefinger with two joints bent after; sow - a span (the distance between the ends of the extended thumb and middle fingers); muhar shoem - literally, a short, or short, span (the distance between the spread thumb and middle fingers with bent joints of the latter). To designate a measure of length equal to the length of the elbow, the word tokhoi - elbow was used, which determined the distance from the elbow joint to the tip of the middle finger: nayan tokhoi Maydari burkhan - burkhan Maidarn eighty cubits in size, tohonn chinaen beetei chgshdagan - a hare the size of an elbow. The khuruu measure - a finger was used to determine the length: khuruu dzuzaan toosu - dust as thick as a finger. When determining the thickness of fat or fat of a domestic animal, the unit of measurement was the thickness of a finger or fingers: nege khuruu or khuruu dzuzaan, durben khuruu, duruu dzuzaan to a century that, or ariban dalan - lard or fat in a horse’s cavity with a thickness of hoop, two fingers, three fingers, four fingers. To measure or compare thinner objects, the following could be used: hutagyn untseg - the blunt side of a knife, halneu - sheet, etc. A common name for a measure of length is alda (n) - flyweight sazhen, which has been used by the Mongolian peoples since ancient times. The "Secret Direction" indicates that one of the sons of mother Hoelun was three Aldans tall; in another place: "It will pull hard - it will knock down nine hundred Aldans" . At the same time, the Ononsknkh Khamngan and Eastern Buryats had a concept: hagad // hahad alda - half a sazhen. The length of the bow in a stretched state served as a linear measure of length. In archery competitions, the distance between the target and the archer was measured only by the length of the bow - numa / / numu n was 30, 40 numu - bow. Previously, the most zealous pilgrims walked the distance around the Buddhist datsans, falling on their faces and getting up again, thus, they involuntarily measured this distance by the length of their bodies with outstretched arms. Such worship was called datsan tonrood suguji mergvku//murguku. Onon Khamnigans and Apshek Buryats used lexemes about the thickness of the snow cover: knrmag tsasu "powder", khuruu dzuzaan tsasu "snow as thick as a finger", honina turuu dzudzaan tsasu "snow as thick as a sheep's hoof". For bulk substances and liquids, domestic containers usually served as measuring instruments: a cup, a plate, a bucket, a tub of birch bark and wood. For example, ayaga zeekei "a cup of sour cream", tabag shplu-shule "a bowl of soup", kuiug suu "a bucket of milk", torkho aartsa "one birch bark tub of artsy", etc. To express the insignificance, small size or volume of something, other types of measurement were used: adha "prngroshnya", chimku "pinch", kimusunai hara "nail" (black side)", balga "sip", hormoy "hem or hems of clothes", thick "a piece (of material, sugar)", for example, nege adha tsai urisalychp "lend me a handful of tea", chimku tamakyaar kundeluuleebi "they treated me with a pinch of tobacco", knmusunan haryn chpneenchi yuume uleegeeguil "they didn't even leave a fingernail", balgachi tsan \ 1 hey geechi gu? "No, do you even have a sip of tea?" Kozin S.A. Secret story. M.-L., 1941, p. 148.149. with great difficulty she collected one hem of argal" (dry dung), gurban tologoy tsembe "three pieces of cloth", nege tologoy tsaakhar "one piece of sugar". including for smoking milk vodka (wine). To this end, each yemya had several boilers of different sizes. To clarify the size of the boiler, the lexeme taadagu "seal, brand" was used. Usually the sizes of the boilers were determined from three to nine seals. For example, gurban tamagyn Togoo "three-printed boiler", durbei," taban, dzurgaan, doloon, naymam and gosun tamagyn togoonuud "4, 5, 6, 7, 8, 9 - printed boilers". Usually, these seals are not on the boilers themselves. was, but presumably, such seals were on the boilers, over time, they were no longer put in mass production. In folk memory, the dimensions of the cauldrons were remembered and passed down from generation to generation, and people accurately determined the dimensions of the cauldrons. The oblivion of individual Buryat metrological names was facilitated by the borrowing of Russian metrological names, which were subjected to strong phonetic modification. The following lexemes of length have long been borrowed from the Russian language: verst, hamn., Bur. beorosto, sazhen - sazhan, arshin - arsham, vershok - birshoog; measures of size: tithe, hamn., Bur. distiin, dushneg; one eighth or eighth eighth -shmuuha, bushmuuha; quarter - sheetverte, sheeterti; weights: spool, on.hamn., 5ur. zolodnig, pound - puuptu, gguunte, pood - puud. In practical life, fox dishes; cases of replacing some borrowed metrological names with Buryat words. For example, instead of the borrowed word verst, the Hamngans used the word modon, letters, "tree", "kilometer". This name, apparently, arose when the concept of a kilometer was identified, since the kilometer poles themselves were made of wood. For example, Mangud kharuulaasa Tarbaldzhi kureter arbaad modo bodokhu "It will be about ten kilometers from the village of Mashut to Tarbaldzhey." For all their imperfections, the Buryat folk metrological names helped people in their practical life, in trade and in housekeeping, and now they are no longer used and are moving into the category of archaisms. About the definition of time and weather. Ideas about stars and planets were limited. In the daytime, the countries of the world and the time (drinking, feeding, grazing) were determined by the sun. And also, guided by the sun, each owner or hostess distributed: time for the whole day: breakfast - the beginning of work, afternoon tea, lunch, dinner, the end of work and grazing, and at the end, the whole family had a hearty supper for the night: uglenei tsai, udelelge, udeshshsh idea. At night, the north and the north side of the world were determined by the Polar Star (Altai gadasu) and after that they found the west, east and south. The movement of the Pleiades (Tsug Muchi) in the night sky determined the time. (midnight, dawn, dawn, etc.) Also under. in the morning from the southeast side, Venus (Gilagar), literally, brilliant, sparkling, Uurei tsolbo, appeared in the sky, and immediately the cattle breeders got up, had breakfast and started doing homework. In addition, the Onon Hamtsigans, who lived in the neighborhood ■ "with" Russians in the adjacent territory over the past few centuries, have used another cultural, acquiring - folk, Russian calendar. By the timing of the onset of the seasons, natural "phenomena, as well as ■ deadlines for completing household chores"" work. So, for example, in December and January of each year, the Russians celebrate the Christmas holidays (in Hamn. Orzhestvoo) and Epiphany (in Hamn. Kersheene), and the Hamnigans knew that these holidays fall on the coldest winter days. In March. the Russians celebrated the Annunciation (in Hamn. Balgabeeshin), and For the hamnigans, this meant: "a little river will flow and the earth will begin to thaw" - narin gorikhunaii urashu boldzor bolobo, gazar gesekuny. : In April, Egoriev's day came (in Hamn. Egoor uder), at this time migratory birds of 40 species returned to us: duchin uigeiin shibuunaii and reku boldzor. Easter Day was celebrated by Russians in April, Hamnigans went to them to treat themselves to painted eggs. Came in May. Nikolaev day (in = Hamn. Mikuulyn sain uder), and the Buryats noted that at the end of the month the cuckoo would begin to call: kukuin dongo for a long time. In June, the Trinity (in Hamn. Toroitso uder) was celebrated, by this time the cattle were saturated with green grass. In July, Ilyin's day came (in Hamn. Ilyin uder), at the very height of summer: it's time to start harvesting hay. Semenov day was celebrated in September (in Hamn. Semeolob uder), for the Buryats, this is the time to finish * hay harvesting. Finally, on October 1st, the Pokrov (in Hamn. "Pokhroob") was celebrated, at this time the grain procurement ends, hay is brought into the winter road, the gates from the cattle open, it's time for the earth to freeze: ubusee horyoondoo oruulkha tsag irev, gazar kerekuni. "; - Shamanism is a “religious” system that has existed since ancient times. Now it is being revived again both among Western and Eastern Buryats. Meanwhile, the Onon Hamnigans, who adopted the new religious system of Buddhism, parted with shamanism forever. In the udigers of the Onon Hamnigan one can find only a few shamanic terms and names, for example, Khan Khurmustu tengeri - according to ancient Hamnigan mythology, the head of 55 Western deities, personifying the warm drizzling rain necessary for pastoralists for a good grass stand, milking the fatness of livestock and its And also, according to ancient Hamnigan mythology, as well as Buryat shamanism, there were 9 divisions of Tengeri into 55 back (baruunaii tabii taban tengeri) and 44 eastern (dzuuneii duchstdurben tengeri) and they were at enmity with each other "Tsakhilgaan" thunder and lightning, which influenced the consciousness of ancient people, like a fiery flash - when the celestials are shot. "The rite of the fool is mentioned - the invocation of the celestials and spirits, for example, - zap.bur. khamnigan ehe baabaiyan, uryaankha ehhe odigonyon, finished, "from the forefather of our great khamnigai shaman, from the great uryankhai shaman" and khamnigan ekhe iibiiyeen, khatar ekhe odigonyon "from the foremother of the hamnigan woman, the great shaman Khatar (by name)", which is evidence of the gene illogical connection Western Buryats with the Khamnigan (Khitan) tribe. It is known that the Khitan state included remnants of the former Turkic-speaking states, the Uriankhians. Hamnigans-shamanyets divided the universe into 3 parts: devde, dunda, doodo tengerinuud "high sky-spirit - celestial", "middle sky - wide earth = mother" and "lower sky - underground - kingdom for the guilty". In the middle world, geographic objects had their owners: oron delekeiin edzed "masters of mountains, valleys and waters", ongon "spirit = master", zayaan "spirit = protector of people under his care", sabdag "the lamaist name of the spirit = master of the area". There were the following names of shamanic accessories: orgoy "a shaman's iron helmet with horns and trinkets", roofing felts "a metal mirror used by shamans as a means of divination", udap>n "shaman", dzolig "a figure of a man made by a shaman from flour dough", hetse " tambourine", soribu "horse canes", zebseg "shaman's armor", etc. The folklore of the Mongolian, Turkic and Tungus-Manchurian peoples from the Altai ethnic community has its roots deep in history. Ethnic. Ononskph.Khamnigan's works as a whole do not differ from the Mongolian, Buryat, and Kalmyk Ulngers, but nevertheless, they contain a large number of archaisms, the meanings of which are often difficult to deduce. However, they can be deciphered using Mongolian and other languages. For example, habchee (numa) is mong. habchaakhai "a bow for a young man from a thicker frame. without pillows at the ends", tumai. - an alahu think habchee tom numahan kiiged, ... "The larger the animals he began to shoot, the larger the herds of his lukn ...", dashimag - mong . dashmag, dashimag "metal utensil for containing liquid or wine, resembling a flask", juuchin-zuuchin, .mong.juuch "intermediary man", elben - mong. elben "darkness, gloom", haraama - Mong. kharaa, kharaama "exceptionally with good eyesight, a bird, dog, etc.", irgem-irgen - mong. nrgen "people, people", hoordo "about, about", dargaa torgon - mong. darais "wrinkle-resistant high-quality silk", tsalin mungu - mong! "silver bars", detselku - Mong. denselekh "to weigh on the scales", aba-haydag "battling hunt", urtee "temporarily set up yurt for the overnight stay of hunters", tsotso "just, straight", ulgeg "wide", drill. ulgen "spacious, wide, immense", bardasuu - mong. bardah- "boast, boast, be proud, arrogant, brag", ubchi mungup - mong. vvh "completely, entirely (of silver)", kemkuulkee "to be beaten", cf. Kalm. kamlk "dip on the move (horse)", airuulhu - Mong. "grind", ahamad "elders, respectable inhabitants (of the sky)", saar-mong. saar "bad, bad", tsardaa "into the water", cf. mong. us tsardakh "to splash water", bishiyeku "to be respected", cf. mong. bishrel "reverence", ukeeljin "servant, brat", bai kijp, bahai barpldaba "to join the battle", tsagaan tulegu "fortune-telling bones", kachinan "small iron (arrow)", Evenk, kachinan "too", god mal "small cattle-sheep, goats", mong. god "the same", abahai "princess, khansha, princess", buchnku - mong. beating "surround", ou1tee "pos konyosh", yagshaa "intrusive, nasty" (chpnahuda chnkpndu yainaa "listen, it's disgusting to the ears"), ya yangirba - Turk, "the bow rang", laa - mingan laa iree "asked for a thousand lan" - lan whale. "currency", online, onidho (taabari), mong. onisho "riddles", on.hamn. anda, mong. anda "friend = buddy", etc. Some proverbs and sayings pass into the category of archaisms due to the limited use of them in speech, for example: Basusun kilgana boots u hadkhuhu, finished eating. "Feeding grass, which is not considered, can prick in the ass", trans. "You shouldn't bully even little people, otherwise you can get hurt"; Usu uzunguin gutulaa buu tariaaray, finished eating. "Not seeing the river, do not take off your shoes", .peren. "Nothing happened, there is nothing to repent in advance"; Shene uge zula bolokho, huuchinii uge ulu bolohu finished eating. "The new word will light up with a candle, the old word will turn into a sole", trans. "The new word will shine with a mirror, the old word loses its meaning"; Garasaar garabal utashlbi "From birth I have no relatives." Turusevr turel uteiilbn "Since the birth I do not know my own." Sayings ridiculing the ministers of worship and religion have also lost their relevance and are moving into the category of archaisms, for example: Lama shadzhinay but, terge harguiin bug "Lama is the demon of religion, the cart is the road"; Bahyn sanaa dalaida, bandiin sanaa datsanda, finished eating. "Thoughts of a frog about the sea, thoughts of a bandi about a datsan", etc. Among the Buryats, incl. Khamnigan, riddles, there are also riddles that lose their original meanings in the conditions of the modern way of life, for example: Sunn durbzljin, uder gurbaldzhin "At night - a quadrangle, during the day - a triangle" (the chimney of a yurt is a quadrangular felt of a smoke hole); Noyonoy khubuun nogoon torgon deelteii finished eating. "The fur coat of the son of noyon is sewn with a green silk coating (bile)" - "; Kurin morina kuchi say, kurel" chidureii beki say (kur^l mong. "bronze, bronze") "a brown horse has a lot of strength, a bronze horse has good strength tripods" (cauldron, tripod); Usutei darabaan (chiki) usu ugui shildan (eber) "shaggy lop-eared (ears), naked hairless (horns)"; Oido opor tsokhoy kutsaba (ogt;or, Mong. ohor "short") "A short dog barked in the forest (axe)" and T-D. In the uligers and in everyday speech of the Onon khamnigans, good wishes (ireel) are encountered: with stereotyped stereotyped words. They are now almost never "used in speech and pass into archaisms, for example: Taachpgp aalm stay in your homeland, "! mandu!" Kurulesun gadzartatana Kukul notoo DELGErEG le. Garahadaa ganzagataigaar Orohodoo oldzotoygoor Amur mendu yabahuye Ireeltabn mordobaa! Ene bidet bugadeeree Ireku jplay niruunda bnvvken urggshdu 0nv matu tsuglajn Nairlajp kurlakuynmapa Beleg chatter! Munten tebeneyn sube tese tusaaray, Gurbai teregu modui butar tusaarai! Modons Mongol urlasanchp bolbol, Mornlojn tagernktuy! bndwese enmuenneese khoishn Garasan gadzart galguilen Ochnson gazarto orchilon ugei Buusan gazartaa bukturigutei Yabakh\yn balek chatter! stuggaa mendu! "Happy to you>ma!", Bndechigp ayan harguidaa \ det way!". Where the feast took place, Let flowers and herbs grow there. Where there was fun Let green trg.za grow there. Let's go with good wishes Here we are all together At the beginning of the coming year In this small stake Here we are also gathered Let's celebrate, and Let the meeting be a gift to us! Break the silver needle at the shko, Smash three cartloads of firewood to smithereens! Although, you forest Mongols, get angry, Feel free to return home! From here, from now on Let us, from where, you leave, Calm will reign, Where will you arrive with a load Let there be well-being! In addition, traces of interaction with neighboring peoples of the Asian continent have been preserved in the uligers of the Onon Hamnpgan. For example, a Nepalese arrow-maker, Chinese and Tungus (oro gon-orochon), borrowed words from Tibetan language (Chnayaa<кЬул = nag "черная собака), из тюркских (яа яшнрба тюрк, ja "луге" и jangir "звучать, звенеть"), из русского (худзаан "хозяин", тарантас = тэргэ "телега = тарантас") и др- Все эти персонажи и заимствованные слова из других языков азиатскою континента, давно проникшие в улнгернуго структуру, ещё раз свидетельствуют об их архаичности. Архаизированность улигеров отмечается также в зооморфных, антропоморфных и женских (оборотнях) образах в разнообразных сюжетах и эпизодах, и в речитативах персонажей (напр., речетатив женщины "алтанджо некэнджо, алтан дэрэ некэнджо" н т.д.) Ведь в эпосе тюрко-монгольских народов отражены думы и чаяния их, они связаны в какой-то степени с реальной жизнью людей, со страданиями народа, с окружающей действительностью и предрассудками древнего синкретического, неразвитого состояния человеческого разума. A comparative study of the epic works of the Turkic-Mongolian peoples of Central Asia led researchers to the correct concept of a zonal epic community. Identical moments and motifs in the epic works of the Turkic-Mongolian peoples make it possible to combine traditional epic works into one common whole. The proper names of the Onon Khamnigans are evidence of national self-consciousness. The Onon hamnigai were not Christianized by the Russians, although some attempts were made. Nevertheless, in recent times, many have become addicted to Russian names under the influence of the vast majority of the population - Russians in Eastern Transbaikalia. Since the Onon Hamnigans have been adherents of Buddhism for a long time, their proper names mainly consist of a Buddhist-Sanskrit-Tibetan name. In particular, the names of deities are used: Ayushi, Abida, Damdin, Maidari, Namsaray, etc.; names of Sanskrit origin: Dharma "dharma teaching", Badzar "diamond", Garma "star rider", Radna "jewel", Sanji "buddha", etc.; names of Tibetan origin: Tseren "long life", Dashi "well-being, prosperity, happiness", Nima "sun", Galdan "happy", Lubsan "clear mind", Dagba "pure" and others. Buryat-Khamngan origin: Bilig mong. "talent", Gerel "light", Baatar "hero", Bayar "joy", etc.; names of Buryat-Khamnigan origin: Jirantai Bur., Hamn. jira "60+ - ntai", Muntsu - hamn., Bur. "mallet", Bolot "steel" and others; security names of Buryat-Khamngan origin: Erebatsagan "man-girl", Eldeb "different", Kukudzhevp "bluish", Hutsa "sheep-producer", etc. If earlier such names were given to protect children from all sorts of misfortunes, now such names are no longer meet. They have become archaic. Nowadays, the Hamngans are often addicted to giving Russian names to their children, for example; Mikhail, Peter, Valery, Egor and others. In the 1930s, the authorities destroyed 6 Onon datsans.. Khamnigan. Only 50 years later the religion of Buddhism was allowed. During this time, the younger generation grew up as godless atheists. Now the deep old people completely, with their soul and body, observe the canons of prayer, religious rites of worship according to the seasons and have restored the ritual symbolism "in their homes. And yet, from the huge Buddhist heritage of the hamnigan, which ensured the high morality of their bearers, they are not fully accepted by the young generation of religious rites, ritual objects of the Buddhist faith.For example, in the homes of the younger generation there are no ", honho "bell", ochir "object of a religious rite", tsang "plate, musical ritual instrument object", damar "small drum", bumbu "jug, vessel", tsegtsu "sacrificial dishes. (without a leg)", takil "sacrificial dishes (on legs)", goltu "sacrificial dishes (on a high leg for candle oil)" ereki "rosary", sangai zai "grass for incense", boypuur "smoking bowl (small)" , tsoglig "pencil case of religious books", habtasu "side boards of sacred books", janchi "wrapper for religious books", burkhanai wider © "table in front of the altar", orkhimji "the main attribute of lamas' clothing", olbog "square mattress for sitting" , dokuur "stick for a drum", etc.; b) lexemes with religious content are not fully understood by the laity, for example: dzalbarihu "beg, pray, ask", surshiku "strengthen", murgul "prayer service, religious ceremony", murguku " pray", urguku "sacrifice, make a sacrifice", unshilgu "send a prayer service", dalalgu tabiha "put sacrificial food", keshig "happiness, prosperity, gifts, mercy", nrvel "good wishes", nomnol "preaching", bodos "truth ", "matter", tengeri "heavenly deity", bodi "saint", buyan "virtue", sadkel "soul", iamanchnlhu "pray with folded hands, bow to God", etigel "faith, hope, purification", manjn "tea for lamas", manjnlhu "drink vat", taknhu "sacrifice, perform sacrifice", "perform a religious ceremony", nnrvaan "nirvana", sadkel dzurku "thought, thought, thoughts, soul", idam "guardian spirit.", tsayuousu "patron, guardian", erdeni "jewel", tamu "hell, underworld", shadzhinai unshplgu "prayer", sudzug "faith, piety, superstition", suzupun "believers", dzurhai "astrology", dzurkhaichi "astrologer", tsogtsolohu "pour oil, water into a cup, put sacrificial grains", ariun "sacred, holy, honest, pure", etc. Names of religious rites, deities, etc.: oboo such a "religious and cult rite performed on an elevation", plane tree "shamanic religious rite", khural "khural, lama worship", tsagaousanuud "spirits / or genius /, guardians / for each family hereditary guardian spirit was preserved /", Idam " guardian of Buddhism", Samu "god - guardian of faith", Yamaan daga "god Yamantaha / terrible deity /", Manla "buddha of healing", Maydari burkhan "buddha coming", Bogdo Zon.howo "reformer of Buddhism", Otosho burkhan "god of health man", Aryaa baala, Aryaa baalyn khubilgaan "the reincarnation of Aryava.ty", Tsagaan ubugun "White Elder", Damdin Choijnl "the guardian deity of hell", Dorji Dayan "twenty, thousandth bedhneattva", Burkhan bagshi "Buddha-teacher", "Shakyamuni", Altai gerel "sutra read for well-being and against diseases of children", Abida Burkhan "buddha Amitabha", Dara eke "goddess Tara", Dzhugdur "deity of people's well-being", Mandza shnru "Manchzhushri - deity of wisdom, knowledge ", Dorji Jodbo "sutra", maani "mani / a kind of Buddhist prayers, maani megdzem "prayer" /", Dugjuubu "a religious rite performed in the monastery during Tsagaan sara" etc. d) the names of persons - clergymen - khuburug "listen, student", gebgy, getsul, gebshi. gelen, gabjn, doorombo, saaramba - the names of the theological academic degrees of lamas", shreetu "abbot of the datsan", hamba "head of the Buddhists of Russia", etc. In an incomplete list of lexemes related to the subject of religious teaching, there may be words of different levels in terms of their relevance: either active or passive. Leximes from the category of the passive level, one might say, are slowly turning into archaisms. Many lexemes from the subject material culture of Ononsknkh hamnshan belong to archaic vocabulary, for example: a) words and phrases on the topic "Hunting": on.hamn. aba, aba haidag, drill. aba haidag, mong. av "raid, battue hunt", on.hamn. abalahu, bur. abalha, mong. avlakh "to organize a battue hunt", he. hami, numu-numa, bur.nomo, mong.num, mong-letter. numui "bow", he. hamn. sumu-sum, bur.godlp, mong. sum, godil, mong.-ppsm. sumim "arrow", he. hamn. khoromsogol, drill. hormogo, mong. horomsogol "bow case", on.hamn. dzy, drill. zebe, mong. zev, mong.-pnsm. jeji "whistling arrows"; he.hamn. tubuuchn, mong. from teblekh ("to centralize, concentrate") "organizer of a battue hunt", on.hamn. dzasuul, drill. zayuul ("esaul") "assistant hunt organizer"; he.hamn. gadzarchi, drill. gazarshan ("beater") "assistant of the organizer in determining the place of hunting"; he.hamn. galchp, drill galsha "keeper of the hearth of each kind" ("chief shaman"); he.hamn. wow, burr. cheers (?) "a special password or cry of every kind", on.hamn. sadut, bur. Laadag "case for arrows", etc. From later hunting: suutaachin "ambush arrows" (from suuhu "sit, wait, guard"); urgeelchin-ergeelchin "beaters" (from urgeeku-ergeeku "to frighten, frighten, drive"), urihu "loops", kulampe zaim. "kulamki", daraltu "dice", utaagaar utahu "smoking", usaar chidhahu "survival from holes with water"; moreor namnahu "chasing wolves by chasing several horsemen in turn on a dig" and others; b) the names of the warrior's weapons and means of transportation: on.hamn. olbog khuyag, drill. huyag, mong. shit, kalm. ke huyg "calchut shell"; He. hamn. muntsu, bur munsa, mong. munz, Kalm. taigpn beril, "knob, beater", on.hamn. hangiraa, drill. madaga, mong. Kalm. ut ishte suk "axe, long-handled axe", on.hamn. ezlamu, bur. Elme, mong. salem, kalm. selm "saber", on.hamn. jndu, bur. thirst, mong. thirsty, Kalm. jnd "spear, etc. Ononskpe hamnigans used mobile barns on wheels (tergen ambaar) and covered wagons (bukeshtei gerge), ag.bur. mukhalig, mong. mukhlag tereg, Evenk, (tash.) mukhlag until recently. They have been preserved, apparently, from the former nomadic life; Their prototypes are the Mongolian ger tereg "yurts = wagons" and haragutai tereg "covered wagons mounted on wheels" (as early as the 13th century). Later ononskpe hamnigans used durben dzengereetei armapai tergeer "carriage on four wheels with crate for grouch": zengeree "wheel", zap.bur. zengzrhe "to spin, roll", armat from armat "redin"!", priests, armapai "with a rare lattice", etc. c) lexemes on the topic "Housekeeping": on.khami, bislag, mong. byaslag "homemade cheese ", on.hamn. nilgezsu, bur. (zooheyn) hudhadajan "buttermilk"; on.hamn. hoormog, bur.hoormog, mong. khoormog "a dairy product from a mixture of milk with the residue from boiling tsat"; on.hamn. pdzarmag, Bur. izarmag "a dairy product made from a mixture of milk and artsy"; on. khamn. shuur, bur. shuur, mong. shuur, kalm. sevg zlgig "sieve strainer (from woven thin rods)"; on. khamn. darasun "milk wine after preservation", Bur. dar.an "milk vodka", mong, dare (an) "fruit wine"; on.hamn. ardzu, Bur. arza, Mong. arz, Kalm. arz "milk vodka after the second distillation"; on.hamn.hordzu, Bur.horzo, Mong.khorz "alcohol-after triple distillation of milk wine"; on.hamn.berkeer-burkeer, Bur.burkheer, Mong.burkheer, kalm.burksn "a cone-shaped wooden cap for wine racing ( dairy)"; d) lexemes - names of edible plants, roots and agriculture: on.hamn. makeer-mekeer, drill. meheer, mong. meheer "bot. buckwheat-throat"; he.hamn. chiker, drill. sheher, mong. chikher © vs "Ural licorice"; he.hamn. tarnaa, drill. tarnaan, mong. tarnaa "field rhubarb"; he.hamn. geshuunu, bur.geshuune, mong. geshuune "rhubarb"; he.hamn. temese-tumusu, drill. tibzn, zap.bur. Barana, Mong. saraana "sarana, thin-leaved lily"; he.hamn. hurigan 41 psi chike, bur.hurngan shehen, mong. hurigan sneeze "sorrel" and others; he.hamn. holiso, mong. holi o "a mixture of sarana, bird cherry, cottage cheese and sour cream"; he.hamn. arbay, drill. arbay, mong. arvai "barley"; he.hamn. budaa, bur.budaa, mong. budaa "millet, groats, porridge"; he.hamn. baraigar, drill baraigar, mong. tsagaan budaa, kalm. tutr "rice"; He. hami, anjisu (rarely anzasu), drill. anzaban, mong. anjns(an), kalm. andsh "plow" is formed from en "pen, strip of land" + jisu(ku) "to cut"; "plow"; he.hamn. tsubag, drill aryg (Lubag), Mong. zuuta, Kalm. conditional tsuvch "irrigation ditch" (derived from stork. tsub-sub "water, sputum, liquid", suba = "irrigate, water", subal "will be irrigated, watered", etc.), etc.; e) lexemes - names of kinship relationships: on.hamn. ebegee-poorer, drill. khugshen esege, khuplen aba, khugshen baavai, ubgen baavai, otoo baavai, mine", eveg etseg.eveg av, kalm. aav, aava, mong.-pnsm. embee, bur. hugsheng ezhy, hugshee, teebin, teedey, mong. emeg eh, emgen, kalm. emg ek, emg eezh, eezh, mosh.-ppsm. em^en "babu shka", etc. c) named object!! household items and decorations: he.hamn. alchuur, drill Alshuur, Mong. havtaga, khuudy, kalm. tutirsch- "pouch (for tobacco)"; he.hamn. tungurtzug, bur. tuulmag, mong. byatshan khuudy, kalm. bichkn tulm "pouch"; he.hamn. katu, bur. hete, mong. hat(en), kalm. ket "tinderbox"; he.hamn. tsagaour, bur. sahuur, mong. tsakhiur, Kalm. tsakhiur "flint"; he.hamn. tenge-tungu, Bur. tupp, mong. tunge "thongs for tying the tops of the gutuls"; he.hamn. godon shirdag, drill. godon sherdag, mong. year "litter-mattress made of fur (taken from the paws of an animal)"; he.hamn. godon malagaii, bur. godon malgay, mong. godon malgai "hat made of fur (from the paws of an animal)"; he.hamn. gutul, drill gutal, mong. gutal, kalm. gosn, bashmg "shoes" (on. khamn. "gutuly or national footwear made of fur"); he.hamn. ekeg-ukeg, drill. wow, mong. uheg "cupboard"; he.hamn. gutulain ukeg "box for shoes"; he.hamn. dzuudkul, drill. zuudhal, mong. zuult, kalm. keerul "pendant, adornment", on.hamn. turtbu, drill. tuyba "horns, tuyba, attached to the hair with braid", etc. An incomplete list of archaic vocabulary from the spiritual and material culture of the Onon Khamnigans shows that their historical development took place in unity with the rest of the Mongols and the nomadic Central Aznati and other surrounding peoples, at the same time, it contains quite a lot of archaic or obsolete vocabulary. Meanwhile, in the archaic Hamnigan vocabulary there are no words from the Tunguse = Manchu languages. Let us briefly touch upon the etiological vocabulary of the Onon-Khamnigan dialect, which is closely connected with the ancient history of its speakers. The ethnic composition of the Onon Hamnigans is analyzed in detail in our work "The Onon Hamnigans /hysterical-ethnographic essay/" of 1993. Here we will dwell only on some genera of the Onon Hamnigans. In this regard, the Uryankhans /Uriankhits, Uriankhians/ and together with them the Ulyats, who remained after the defeat of the Turkic states on the territory of the Mongols, are of interest. They were engaged in cattle breeding, hunting, farming, wore braids and lived in yurts in winter /sometimes they write: "in dugouts"/. It turns out that the Uryankhins /Uriankhan-Uriankhai/ are the oldest Tkhorko-Mongolian ethnonym. Not without reason among the associates of Genghis Khan "The Secret legend" indicates several persons from the Uryankhai tribe, for example, Emir Subedei-Bahadur and a large group of Uryan Khans, who remained in Eastern Mongolia, became part of the state of the Mongols of the 13th century and could put up a tumen-corps of 10,000 or "uryankhan tumen" warriors . In addition, the Uriankhians and Ulyatians (one of the Uriankhian clans) will continue! remain in the same places of residence after the death of Genghis Khan. Many researchers have come to the conclusion that the Odzon (Udzon), Sartot, Ulyat and Duligat clans are Ttorks in their origin. V.A. Tugolukov proved that the Dulikagir or Duligat clan is also Turkic. The ethnonym Uriankhai-tugchin was formed from two independent lexemes uryankhai and tut chin (from Mong. here "banner" and - chin - tughnn "standard-bearer"). In addition, among the four branches of the clan are the Turks under the name Khaibul-Khaibultan (aimag). It must be assumed that under Genghis Khan, the Uriankhians, as devoted people, were also standard-bearers, and this ethnonym came from there. In addition to this, representatives of the Uriankhai-Tugchin clan had a habit of shouting out during strong thunder and lightning: we are Uriankhai-Tutchins, have pity on us. This is a common ethnographic and cult sign of the Mongolian, Russian and other Uriankhians. It seems that this superstitious rite is a cult of reverence and worship of Heaven. I.A. Manzhigeev notes: "In the mythical images of tengeri (the celestial spirit), various elemental forces, nature and the division of labor in the primitive community were personified ... Kik in the patriarchal clan of the Buryats, the head of the community was a man, so" high sky "was considered father (under tengeri zsegemnai), and the wide earth - mother (ulgem delkhei ekhemnai) (p. 73).Another part of the Tugchkn clan, together with the Oirats, with the collapse of the Mongol state of Genghis Khan through Western Mongolia came with the Kalmyks to the Volga and retained the Tugtun clan (Tugchin, tugchiners) and the toponymic name of the same name.The third part is found among the chahars of Inner Mongolia. The Onon and Dzhida sartuli have a complex history of origin. According to the definition of V.V. Bartold, the word Sart is of Indian origin. Sartuls live throughout Central Asia. Some part of the sartuls was captured and * Vladimirtsov B.Ya. The social structure of the Mongols. Mongolian nomadic feudalism. L., 1934.-s. 135, 136. sent by the troops of Genghis Khan into the depths of Mongolia, and later, in the 17th century, another part fled to Mongolia and the Trans-Baikal region. Kidan and. Mongol conquest of Eastern Turkestan in the XII - XIV centuries. and long-term contacts of the Oirat tribes left deep traces in the ethnic composition of the Kirghiz and, accordingly, the Oirats. So, for example, in the ethnic composition of the Kyrgyz, some components of mixed or foreign origin were represented: Kalmak, Sart-Kalmak, Kalmak-Kyrgyz, Katagan (Mong. Khatakin), Bargy (Mong. Bargu or Bargut), etc. (S.M. Abramzon Kirghiz and their ethno-genetic and historical-cultural connections, L., 1971, pp. 28, 34, 74). In the same way, from Central Asia, representatives of the Sartul, Udzon and Edyut clans (Kitan clan Ila) through Western Mongolia were able to migrate to the basin of the Onon River and settle along the Ilya River (in Bur. Elee, on.hamn. Ilee). May be, . It is no coincidence that the identical names of the rivers Tarbagatai and Ili in Central Asia and Tarbagatai and Ilya in Eastern Transbaikalia in the places of residence of the Eluts and the Dzons, as well as the Talacha River in Central Asia and the Talatsa River in Eastern Transbaikalia in the places of residence of the Mongolian sartul clan and the Gantimurov estate of Knyaz were formed. - Urulgi (former Dagur Gan-Tumur). The generic name Khachin of the Altai Turks did not appear by chance in Transbaikalia. The Oirats and Western Mongols had possessions in Altai in the 15th-16th-15th centuries. and there was an intensive process of mixing of the Mongol tribes with the Turkic tribes. Hence, it is quite possible that the Khachin clan could also be among the Western Mongolian clans, as a result of the mutual penetration of them to the Western Mongols and from there in the process of migration to the Buryats of Transbaikalia. It must be stated that shamanism and Buddhism, as a religious factor in the ethnic consolidation of the Mongols, Buryats and Turks (Uriankhan, Ulyat, Sartul, Udzon, Duligat, Uryankhan-Tugchnn, Kachin, etc.) played a positive role on Buryat land. The sub-ethnic onkhoty (singular onkhoon) is a once common tribal name for the Mongols. Now it is found in the composition of the Khori, Tunkna, Okinsky and other groups of the Buryats, the Mongols of Mongolia and the Onon khammpgap. B.Ya.Vladnmirtsov wrote: Op^chpugk! > Onn "uud is a Mongol tribe that has survived to this day, forming one of the aimaks of Southern Mongolia ... We find some O^tuiyoov living along the Onoiu River at the beginning of the 17th century. Obviously, a part of Ongniyud remained on their ancestral lands and became part of the generations that formed a large tribe of Khalkhas. Ongniy-ud (suf.pl.) this title was usually worn by the descendants of Genghis Khan's brothers... The transfer of a feudal title to the realm of ethnic names is a common phenomenon among the Mongols. For example: ordus "the name of the South Mongolian tribe, divided into 8 otoy...< ordu "ставка, юрта знатного лица"... Sibayucin "название монгольского поколения,... < sibayun "птица" + суф. ein "сокольник" и т.д. Нет, конечно, никаких оснований отожествлять OngniyudoB с древнемонгольским племенем ongyud быть может тюркского происхождения,... (Б.Я.Владимирцов. Монгольское ongniyud феодальный термин и племенное название. Доклады АН СССР, . 1930,с.220). In the image of the creation of the Mongolian ethnological name ordos from ordon, shubuuchin from shubuu + chin, etc. Oionsky Hamnigans have ethnonyms formed in the distant past, for example. mekeerchin mong. mekeer "buckwheat-gorlets" + chip = collectors of buckwheat root = throat (for eating)), bagshinar (Mong. bagshi "teacher" + nar = bagshshgar "teacher"). The latter is the nickname of the leader Sereshch, who went to Tibet at the time of the first Jebzun Dambi Kutukhta and helped to copy the "Ganjur" in gold, for which he received the title of bagshi and the right to have the generic name bagshinar and other gifts. The ethnonym Bichkantan (mong, bichikan "small + tan=bnchikantan" aimag or group of Bichikan, who was one of the leaders of the gang of thieves) was formed on behalf of the leader. The ethnonyms Khatakin, Gorlut (gorlos), Uldegen (among the Kalmyks, Uldyuchin, Uldechgsher), Modorgon are Mongolian and their etymology has not yet been clarified. In addition, over the past two hundred years, three ethnonyms of the Evenks (Tungus) have appeared among the Onon Khamnigans - Putsagat, Luniker, Chimchigin, from the wandering Tungus who joined them from the spurs of Mount Sokhondo and the upper reaches of the Ingoda River, Chikoy of the Chita region. Representatives of the Tungus clans have long been assimilated among the Onon Khamnigans and left two dozen Tungusic words in the vocabulary of the Hamnigans of the Kyra local group, for example: Nandiig, Nandikaan, Terelji, Evenk, Nandikan "rhododendron", Buruun (Khandagai), Irgntsaan "year-old elk", Evenk, Irgichaan "deer", dunen buga, rarely mutuu, evenk, moty "moose", khandagay, anam, evenk, anam "moose before mating"; eme handagai, enem, Evenk, eyum "female moose cow"; urulg, hamn. irg ana, Evenk, irgapa, nrposta "gadfly, horsefly"; gishuusu, rapa, Evenk, rapa "bitches, Veps"; gulugu-gelage, rarely kachikan, negnd., evenk, kachikan "tsenok"; urulg. hamn. taago, alag tuu, sol. taaga "jackdaw"; kuuge, niray, nnlha, rarely ugee, Evenk, utze "child"; utugu, apaa, rarely mupuu, Evenk, mugtuu "vulva", etc. An analysis of the ethnological vocabulary of the Ononstsih Khamnigan dialect shows that their ethnic community has developed from multinational ethnic groups and cultures of the Mongolian, Turkic and Tungus-Manchurian peoples. Over time, such a motley union of tribes came closer and closer and in the end a kind of stable ethnic and social grouping of people was created under the self-name - Onon hamnigans. It must be admitted that the self-name was adopted by them, as we assume, from the main bearer of this ethnic grouping of the Khitan tribe, the Hamnigan. In the future, the religious factor (shamanism, Buddhism) played a decisive role in the ethnic consolidation of all the Turks and Evenks (Tungus) who joined the Khamnigans. And also at the basis of the development of their material and spiritual culture, which are in organic unity, is the development of the material production of agricultural products, for example, the breeding of five types of livestock (taban khushuu malaa uskeku), the production of dairy products (suugver tsagaan idea beldeku), etc .; horse racing and archery (eryn gurban naadan: mori urildakhu, sur harbahu, bvk-buku barildahu), etc. In our time, when the word hamnigan is mentioned, the Mongols and Buryats most often immediately associate it with the ethnonym Tungus (Evenk). However, the Onon Hamnigans do not know the Evenki language and the way of life of the Evenks /except for about twenty Evenki borrowings and their generic names in the Kyra microregion/. Unfortunately, there continues to be an incorrect tradition of naming these indigenous inhabitants of Eastern Transbaikalia as Tungus / Evenki /. Researchers of the language and folklore of the peoples of the North consider the problems) "hamnigan from the point of view of modern * For more details on eyum, see: Damdinov D.G. Yunonoy hashshgad// Baigal, 2, 1992.S.114-120, Baigal, 3, 1992.S. 79-84; Baigal, 4.1992.0.147-152 states. And the results of studying the materials on them led them to the conclusion that the Khamnigan language belongs to Mongolian. In this regard, they are forced to admit their Mongolian origin: "These are people who speak a peculiar archaic Mongolian language, which cannot be considered a dialect of the Buryat or Khalkha languages" LOLhunen. On the Role of the Russian Language in the History of Hamnigan// Abstracts of the All-Union Scientific and Practical Conference "Russian Language and Languages of the Peoples of the Far North". Leningrad, 1991x, - 93 /. Approximately also A.S. Reshetrv considers the problem of hamnigan /Abstracts. reports of the XXIX session of the Permanent Atlas Conference/Piac/Tashkent. 1981.S.-59-61/. In the Buryat literature, the Onon Khamnigans were usually called Evenks /Tungus/. So, in the work devoted to the Buryat dialects and dialects, D.A. Alekseev writes: "... in Are there are many Evenki, now Buryatized, partially retaining their language,+ which may have had some influence on the language of the Agin people." However, a closer acquaintance with the history and language of the Onon Khamnigans shows that genetically they are mostly Mongols. For example, a naturalist, academician. P.S. Pallas, traveling around Russia, was present at the battue hunting only among the Onon Khamnigans (on the Onon River) and called them mungals (Mongols) as early as the second half of the 18th century. The materials of the 1899 census showed that 3,540 people spoke the Mongolian language, 426 people spoke the Buryat language, and a person spoke the Tungus language. In the early 1950s, individual Mongolian scholars (G.D. Sanzheev, D.A. Alekseev) began to assert that the Buryat language has 12 or 11 dialects, but among them there was no place for the Hamnigak dialect. It should be noted that the Buryat scholars, due to their complete lack of knowledge, did not recognize the Khamnigan language as an independent dialect of the Buryat language until the time when the researchers of the language department of the BKNII SB AS USSR under the leadership of Ts.B. hamnigan in their places of residence along the river basin Alekseev D.A. Dialects of the Buryat-Mongolian language. Scientists notes of LGU, 1, 1949. S. 199. Patkanov S.K. Experience of geography and statistics of the Tungus tribes of Siberia. 4.1.issue 2, St. Petersburg. pp. 138, 139, 185. Onon. In the work "On Dialectal Differences in the Spoken Buryat Language" (i960 pp. P-117) Ts.B. Tsydendambaev divides the language of modern Buryats living in Eastern Siberia into 4 territorial dialects, but does not say a word about language of the Onon Hamnigan. When in 1967 I defended my Ph.D. thesis "Chita Hamnigan Dialect in the Light of Comparative Historical Mongolian Studies" and the work "Ethnolinguistic Essay on the Hamnigan Dialect" was published in -1968 (Study of Buryat dialects, issue H, Ulan-Ude, 1968 pp.74-116) and my numerous articles about the origin and language of the Onon Hamnigans appeared, only then the researchers were forced to agree with the arguments about the need to separate the Hamnigan language into an independent dialect subdivision. So, Ts.B. Tsydendambaev noted that "until the beginning of the 60s, among the Buryat dialects, there was no dialect of the so-called Khamnigans, that is, Onon Buryats, whose language turned out to be different from the language of the Aginek Buryats neighboring them and relatively close to the language Selenga Buryats... There is reason to believe that the North Buryat (or West Buryat) dialect has 7 dialects... the East Buryat (or Khoriburyat) dialect has 4 dialects... the South Buryat (or Selenga-Onon) dialect has 3 dialects: Sartul , Tsongolyeky and Hgmnigansky". Ts.B. Tsydendambaev's statement about the three dialects of the Buryat language is also confirmed by Ts.B. Budaev (Lexic of Buryat dialects. Novosibirsk, 1978). In connection with the establishment of three dialects of the Buryat language, A.A. Darbeeva, who also visited the Ononian Khamnigans, writes: “Hamnigans of Tungus origin underwent double assimilation, who first assimilated in the Mongolian environment, and then, having found themselves in the adjacent territory with the Buryats, again underwent ethnic linguistic assimilation: the Hamnigans living in the territory of Mongolia call themselves Mongols , and the Hamnigans of the Aginsky Buryat National District of the Chita Region consider themselves Buryats. In this case, we cannot agree with the so-called "first assimilation" of the author. Further, however, the author rightly notes: "Tsongol, Sartul, Khimnshansklsh and Nizhne-Udin dialects and dialects of the Buryat language differ from other territorial subdivisions of the Buryat language and its literary form, first of all, by preserving the inventory of phonemes of the original language. Therefore, at the basis of the phonetic differences of the dialects, I I dialects 4 of the Buryat language are reasons of an ethnogenetic order ". Nevertheless, in comparison with the dialects listed above, the Hamnigan dialect is more archaic and this is not due to the same reasons as a result of which Nizhneudinsknn and other dialects appeared. Combining the Tsongol, Sartul and Khamnigan dialects into one South Buryat dialect, the Buryat scholars proceeded from the purely external proximity of the Khamnigan language "to the language of the Selenga Buryats" /Ts.B. Tsydendambaev/. In fact, the Selenga and Onon Buryats are completely different ethnic groups or ethno-linguistic groups of the Mongols: the Selenga Sartuls and Tsongols came from Mongolia in the 18th century, and the Onon Khamnigans are the indigenous inhabitants of the Onon River basin, and for the most part, according to our assumption, they live here since the time of the Khitan domination, which is confirmed by their self-consciousness and the archaic Mongolian language, which retained some pre-written features, as well as proximity to the Dagur language, whose speakers are considered by some researchers to be descendants of a part of the Khitans. Therefore, the language of the Selenga Sartuls and Tsongols is close to the Khalkha-Mongolian language. Only the affricates /j, dz, c, ch/, sakaniye /s instead of the Buryat b/ and some morphological and lexical features are common to them with our dialect, preserved in the speech of both. Thus, the language of the Onon Khamnigans, with its archaic features, deserves recognition of its status as an independent dialect of the Buryat language. CONCLUSION The Onon Hamnigans are the indigenous inhabitants of the Onon River basin in Eastern Transbaikalia, whose ancestors, in all likelihood, lived there even before the formation of the state of Genghis Khan in the 12th century. In the Uligers they call themselves Forest Mongols. Now they represent an ethnographic group within the Buryats and call themselves Khamnigans. Khamnigans-Buryats and Buryats. The ethnic composition of the Onon Khamnigans was finally formed more than 200-100 years ago with the accession to them and subsequent Darbeeva A.A. Russian-Mongolian language contacts in the context of bilingualism. M., 1984. - S. 12.13. assimilation of representatives" of three Evenk clans (Putsagad, Luniker, Chimchigin) from the upper reaches of the Ingoda and Chnkoy rivers among the Kyrinsky local group of Onon Khamnigans. , Taking into account the works of dialectologists-researchers and our own material, we have established a list of ethnonyms of the Onon hamshy "an: sartul // saradul, uryankhan, khachin, uzon, uryankhan - tugchin, gunuy, mekerchin, khatakin, gorlut, dagankhan, modorgon, bagshinar, u-VD ^en, Bichikantan, Putsagat, Luniker, Duligad, Chimchigin and Chimchigid. The generic names of the Onon Khamnigans and their self-name - Hamnigans - have been preserved, as it seems to us, from the Khitan time. As is known, at the same time, the Khorin ethnic group and its language. But this version of the Khitan origin of the Khamnigan requires further study. The fact is that very few monuments remain of the Khitan language. Nevertheless, Mongolian scholars admit that of the modern Mongolian languages, the current Dagur language is very similar to the Khitan language. And the Onon-Khamnigan the dialect has much in common with this language, so it is quite logical to conclude that the Dagurs and the Onon Hamnigans once experienced a common fate.In any case, the Hamnigans have a different history from the history of modern Sartuls and Tsongols. And combining them from the historical and from the point of view of linguistic features is not justified. Therefore, the language of the Onon Khamnigans should be considered an independent dialect of the Buryat language. Many Mongolian scholars consider the Khamnigans to be Tungus / Evenki / by origin. In our opinion, this is a mistake. The fact is that the Mongolian-speaking peoples began to call the Tungus quite recently the Khamnigans. The first Russian explorers and subsequently Russian settlers did not mention people with that name in their official reports. It was said about the Tungus / Evenks /, fraternal people / Buryats /, Mongols / Mungals / and others. The Tungus / Evenki / themselves never called themselves Khamnigans, because they simply do not know such a word. It is not in the dictionary of the Tungus / Evenk / language either. Unless it is included in the latest editions, and even without penetration into its origin. The Onon Khamnigans began to be called Tungus after they were included in the administration of the Urul'insky Steppe Duma, although they had nothing in common except for the /adjacent/ territory. The Tungus were wandering hunting tribes self-named Orochon and Oroton (rarely Murchin) professed shamanism, while the foreigners of the Ongotsonskaya, Kuzhertaevskaya and part of the foreigners of the Mankovskaya, Shunduinskaya, Urulga administrations were engaged in cattle breeding, professed Lamaism and spoke Mongolian. Our study of the language and history of the Onon Khamnigans shows that genetically they are mostly Mongols, however, both the Turks and the Tungus-Manchurian clans participated in the formation of the Hamnigan ethnos. It should be emphasized that among the Onon Khamnigans, traces of only a few Evenki clans are now found, which by now have been completely assimilated among the Mongol-speaking population. The language of the Onon Khamnigans, in its general type, rather coincides with the Oirat-Mongolian and partly with the Khalkha dialect. It contains only a few Tungus words, and no phonetic or grammatical features that could be explained by the influence of the Tungus-Manchu languages were found in the dialect of the Onon Khamnigan. There was also not a single person who at least to some extent owned the Evenk or Tungus language. The spiritual culture of the Onon Khamnigans is rich in content, which is reflected, in particular, in the vocabulary of the dialect. The opinion of researchers about the language of the Onon Khamnigan has recently been established as an independent dialect of the Buryat language. Meanwhile, since the speakers of this dialect are, in essence, direct descendants of the ancient Mongols, a lot of archaic features are found in their language, reflecting the medieval stage of the Mongolian language. There are not so many such archaic Mongolian languages. The Khamnigan language can be attributed to such living Mongolian dialects, which, as G.D. Sanzheev writes, "in some respects turn out to be older than the written language." Moreover, it seems to us that the dialect of the Onon Khamnigans has such peculiar features that it can even have the status of an independent dialect of the Buryat language. It is no coincidence that A.M. Pozdneev distinguished them among the three tribal groups of the Buryats, whose languages in our time have the status of independent dialects /Western Buryat and Khorinsky/. Living in the basin of the Onon River for several centuries, with constant contact with the Agin Buryats in the adjacent territory, the Onon Hamngans gradually became close to them, there were frequent cases of family and marriage relations. With active contact, the social mobility of the hamnigan increased. To some extent, they assimilated the Buryat culture, customs, traditions, they began to call themselves Khamnigan Buryats, or Buryats. The result of this influence is the fact that young people from the Khamnigans of the Aginsky Autonomous Okrug can speak without an accent with the Agia Buryats, and among their own - in the Hamnigan dialect. The turning point in the general process of modern ethnic development of the indigenous population of the basin of the Onon River - Khamnigan - was the Soviet period, which determined the ethnic rapprochement of the Buryat and Russian peoples as the main direction. This direction is not considered the only possible one. Now they began to talk more about the revival of traditional material and spiritual culture, cultural and linguistic rapprochement with other Mongolian peoples. At present, a significant part of the Onon hamnigan is bilingual and multilingual. With the unification of the multilingual population in one household, resettlement in settlements in the regions of Priononye and the expansion of areas of interaction, the need for a language of interethnic communication increased. Russian became such a language. The native Buryat-Mongolian language remains in communication, although its scope has somewhat narrowed, but nevertheless it is actively used in everyday speech. In the 1960s and 1980s, teaching at school was completely translated into Russian in the Khamnigans of the Khorinsky and Akshinsky districts of the Chita region. Here the principle of voluntary study according to Buryat or Russian programs is violated. Now it is necessary to correct the mistake of previous years, which infringes on the native language of the indigenous inhabitants of the region. The modern life of the Hamnigan is characterized by the intensive spread of new social forms of material culture. The traditional dwelling of the Mongolian-speaking people completely disappears. norodov - a felt yurt with all the attributes; now there is no camp furniture for nomadic life, wooden utensils, national clothes have changed, the sanitary condition of dwellings has incomparably improved. Now the Hamnigans live in houses built according to a standard design in modern villages, tsichem not. different from Russian dwellings. Modern furniture, TV, radio, kitchen utensils, fashionable clothes appeared everywhere in the houses. Bicycles, motorcycles, cars are common means of transport individual use. A modern way of life has been established everywhere. The sphere of manifestation of the traditional cultural and everyday way of life remains to some extent revived national clothes, decorations, saddle trims, some kitchen items, and national ornaments on household items. , The modern national culture of the Onon Khamnigans is an example of interaction, mutual influence of cultures, characteristic of the processes of ethnic development in our time. These processes are due both to the historical ties between the Hamnigans and the Russian population, and the period of social restructuring, when, on the basis of legal, economic and cultural equality, there was an intensification and expansion of the spheres of interethnic ties. The scientific report and our published papers present the result of our work for about a quarter of a century. For the first time, an attempt was made to highlight the whole range of issues "related to this, in many respects mysterious and peculiar, ethnic community: entogeny, history of composition, tribal composition of the Ononians, their economic structure, material culture)", family and kinship relations, spiritual culture and language. In our works it is hardly possible to consider all questions completely, in all details. But we hope that our modest work will be for future generations a kind of springboard and the basis for further study of the Hamnigan ethnos in all planned and unplanned directions and aspects. I would like to emphasize two points. Firstly, as a result of a large historical review and the involvement of a variety of material, we still hopefully managed to convince the reader1 that the Mongols represent the main component of the Khamnigan ethnos. But these are not Khalkhas, but, in all likelihood, the descendants of parts of the Khitan, who at one time settled in a single region covering the basin of the Snon River and Dauria, as well as Oirat settlers. Such a hypothesis allows us to explain the fact that the Khamnigan language is not Khalkha, retains the multi-archaic features of the Middle Mongolian period, and at the same time is connected in many ways with the Daur language (part of the Khitans). It was the Khitan-Mongolian and Turkic origin that prompted Ononets for centuries to live more or less apart and preserve archaic features in their language. Secondly, much of the Hamnigan's past life is a thing of the past. We are somehow accustomed to believing that our ancestors vegetated in hopeless darkness and need. There are no words, the horizons of our ancestors were narrow, their interests were limited. But it is wrong to think that everything was bad in that past life. Our description shows that over the course of centuries and millennia, our ancestors adapted quite well to the harsh reality around them, lived in great harmony with nature and led a healthy lifestyle. They were morally healthy, physically hardened, possessed many skills and abilities useful for life. It is our deep conviction that their experience should not be lost and should be used in the interests of new generations. At present, when there is a renewed interest in traditions and customs, cultural heritage, we hope that our work will be useful. In this case, we would consider our task accomplished. 1. Ethno-linguistic sketch of the Khamnigan dialect II Study of the Buryat dialects.N. Ulan-Ude, 1968. P.74-116 2. About the language of the Onon Khamnigans (in connection with the works of K.U. Kyokhalmi and A. Mishig on the Mongolian language (Khamnigan) (co-authored by L.D. Shagdarov) // On Foreign Mongolian Studies in Language. Ulan-Ude, 1968. pp.38-53. 3. Shetyn oblastin hamshtgad ba tedenei nyutag khelen // magazine Baigal, 3 1968. P. 145-148. 4. Western-Mongolian features in the dialect of the Onon Khamnigans II Problems of Altaistics and Mongolian studies. Issue. 2, linguistics series. (Materials of the All-Union Conference. 1975, p. 1719.). Moscow, 1975, pp. 150-161. 5. About the "horse! x Tungus" of Eastern Transbaikalia "(Dauria) // Abstracts of the reports of the All-Union Conference on the problems of the entogeny of the peoples of Siberia and the Far East, Novosibirsk, 1973. P. 138-139. 6. On the agricultural terms of the Mongolian languages // Studies in Eastern Philology. M., 1974. pp.151-156. 7." Zakamensky (Armak) hamnigans. Ethnographic collection, 26, Ulan-Ude, 1975. P.50-56 8. On the toponymy of the Olon River basin // Proceedings of BION.Vyp. 26 Onomastics of Buryatia, Ulan-Ude, 1976, pp. 178-201. 9. About the generic name Tugchin // Research on the history and philology of Mongolia. Ulan-Ude, 1977, pp. 76-80. 10. About the language of the Zakamensky (Armak) Khamnigan // Study of the Buryat and Russian dialects. Ulan-Ude. 1977. P.40-46.. 11. About reverse borrowings in the Buryat language // Mutual influence of languages in Buryatia. Ulan-Udz, 1978. P.63-69 12. On the epic works of the Onon Khamnigan // Dzhangar and problems of the epic creativity of the Mongolian peoples. M., 1980. S.151-156 13. About the names of fish in the Mongolian languages and Research "on the vocabulary of the Kalmyk language. Kalmyk Research Institute of IPE. Elista, 1981. P. 102-106. 14. About the Buryat metrological names // Ethnography and folklore of the Mongolian peoples. Elista, 1981. S. 196-203 15. Ulngery ononskmkh hamshp-an, Novosibirsk, 1982, pp. 1-273 16. About Bazar Galdanov // Manyelte mergen (in the preface) Ulan-Ude, 1984. P.8-10 17. Past and present of the Khamnigans of Eastern Transbaikalia // Problems of the history of Tuva. Kyzyl, 1984. S.223-232. 18. About the folk calendar of the Mongolian peoples // Culture of Mongolia in the Middle Ages and modern times (XNUMXbeginning of the XX century) Ulan-Ude, 1986. С39-50. 19. Zaakhaminay hamnigad tukhai // magazine Baigal, 2, Ulan-Uda, 1988. P. 123-125. 20. On the archaic features of the dialect of the Onon Khamnigans, // Development and interaction of dialects of the Baikal region. Ulan-Ude, 1988. S.69-79. 21. On the plant food of the Mongolian peoples // Tsybikov readings - 5. Abstracts of reports and messages. Ulan-Ude, 1989. S.43-45. . 22. Ononoi hamnigad tuhay//journal. Baigal, 2 (p. 114-119), 3 (p. 79-83), 4 (p. 147-151), Ulan-Ude, 1992. 23. Onon hamnigans (questions of spiritual culture). Ulan-Ude, 1993. S.1-145. 24. Onon hamnigans (historical and ethnographic essay). Ulan-Ude, 1993. S. 1-57. 25. Materials of Ts.Zh. Ulan-Ude, 1994. P. 97-99. " 1 " Tunguses of the Urulga Administration. 90s of the XIX century. Eastern Transbaikalia Here in the magazine I often mention the Tungus or the Khamnigan, but not everyone knows who the Hamnigans are, the old Russian name for the horse Tungus, and in the scientific literature the Nerchinsk Tungus. Therefore, in order to introduce at least some clarity, I will cite the introductory part of the article by Doctor of Philology I.A. Gruntov "Khamnigan language", full article onMonumenta Altaica. "
The Hamnigan language belongs to the Sev. subgroup of Mongolian languages. Hamnigans live in compact groups along the Onon River in the Kyrinsky, Akshinsky, Karymsky, Shilkinsky, Ononsky districts of the Chita region. and in the Aginsky, Duldurginsky and Mogoytuysky districts of the Aginsky Buryat Autonomous Okrug (2 thousand people), in the Khenteisky and Eastern aimags of the Republic of Mongolia (15 thousand people) and in the Hulun-Buir aimag of the Autonomous Region of Inner Mongolia (PRC) ( about 1500 people). The ethnogenesis of the Hamnigan is complex. The main generic composition of Mongolian origin: Khatagins, Gorluts, Uzons, Guneys, Mekerchins, Dagankhans, Modorgons, Bakshinars, Bakhashils, Uldegens, Chimchigits, Bichikantans, however, there are also genera of Turkic and Tungus origin: sartauls, saraduls, uryankhians, ulyats, khachins, uryankhai-tugchins, duligats, chimchigins, lunikers, putsagats. The Hamnigans living in China and Mongolia are mostly bilingual, except for Kh. a special Khamnigan dialect of the Evenki language. Hamnigans living in Russia, in addition to their native language, also speak Russian. Many hamnigans of Mongolia speak, in addition to their native language, lit. Mongolian language (Khalkha). In Inner Mongolia (the former territory of Manchuria) there are national schools in which teaching is conducted in Kh. Ya., while 80% of schoolchildren are fluent in the Khamnigan dialect of Evenki. Literary written Mongolian is used as a written language in teaching. From the third grade, the study of the Chinese language is mandatory. Hamnigans are presumably the descendants of the Tungus-speaking people who moved from the Northern Transbaikalia to the valleys of the river. Selenga and Onon, where they were strongly influenced by the Mongol-speaking population. The Manchurian Hamnigans emigrated from Russia to China within a few years of the 1917 revolution. Until the middle of the 20th century X.Ya. considered as a dialect of the Buryat language. D.G.Damdinov in a number of works postulated the status of H.I. as one of the dialects of the Buryat language, which has significant archaisms in phonetics, morphology, grammar and vocabulary. The appearance of the works of Y. Janhunen, L. Mishig, B. Rinchen made it possible to speak of H. Ya. as a completely independent and very archaic northern Mongolian language. Dialects of X.Ya. insufficiently researched. Scientists single out the Manchurian Khamnigan dialect, which has a number of isoglosses, bringing it closer to the Buryat language, and the Onon Khamnigan dialect, which has a number of isoglosses, bringing it closer to Khalkha. The Khamnigans of Mongolia have dialects of both dialects. Studied H.I. few. The available publications are very incomplete. Petr Badmaev, a native of Aga, is a doctor of Tibetan medicine, the first to translate the treatise "Chzhud-Shi" into Russian; godson of Emperor Alexander III; treated members of the family of Nicholas II and Grigory Rasputin. In the photo, the second in the top row with his pupils There is confusion with the definition of the Agin Buryats. This was the name of the Khori-Buryats of the former Aginskaya Steppe Duma before the formation of the Buryat-Mongolian Autonomous Soviet Socialist Republic. During the years of the unified republic, both the Khori and the Onon Khamnigans of the former Urulga Steppe Duma were united in the Aginsky and Ulan-Onon aimaks. After the division of the republic in 1937, the eastern territories were torn off and, in turn, divided into four parts. One of them made up the Aginsky Buryat Autonomous Okrug. The rest fell into the Chita region as districts. From that time on, Buryats living in the district began to be called “Aginskie”. But for the inhabitants of the republic, the concept of “Aginskie” continued to spread to the Buryats living outside the district in the Chita region. And for the actual "Aginskie" those gradually turned into "Chita". At the same time, according to history, part of the "Chita" was never included in either the Aginsk Duma (they were part of the Khorinsky Duma), or in the Aginsk District. From the very beginning of the entry of Buryatia into Russia and until the completion of this process, the Khori had ethnic and dialectal unity. When the steppe dumas were formed, most of them united into the Khorin Duma. At the beginning of the 19th century, the Russian authorities persuaded the Khori noyons to cede to them lands along the Ingoda River and tributaries where Chita stands. This led to the formation of a gap within the territory of the Khorinsky Steppe Duma. In return, the tsarist government promised the Khori "in perpetual possession" the land of present-day Aga. For some time, the Aginchans still remained submissive to the Khori taishas, who managed, not without pressure, to spread Buddhism among them. Nevertheless, the territorial gap led to the administrative separation of South Khori (Urda Khori). In 1839, the southern group of Hori formed the Aginsky Steppe Duma. Although the migration of the Buryats from Aga to Khori and back continued for more than half a century, the formation of the Aga identity began with the formation of a new Duma. The administrative separation of Aga did not lead to a complete separation from the Khorinsky cultural and political space, largely due to the legacy of the decree of Peter I and subsequent land acts. The ancestors of the Aginsk Khori participated in the negotiation process with the Russian autocrat as part of the general Khori delegation. Therefore, the key issue for the Buryats about land served as a unifying factor in socio-political thought. Interesting fact. Unlike the territories of other steppe dumas, the lands that fell under the decree of Peter I were not considered the property of the Russian government, which were only allowed to be used by the rest of the Buryats. The Hori owned a huge area. This allowed the Buryats of the Khorinsky and Aginskaya steppe dumas to prosper economically. Cattle breeding in these places was of such magnitude that the local rich counted herds alone in thousands of heads. Such a strong economic position made it possible to invest in culture and education. Huge monastic complexes served as cultural and educational centers in these dumas. In fact, they performed the function of urbanization among the Buryats. In addition, secular schools were set up in Hori and Agha at public expense and talented young people were sent to study. All this was especially evident in the Aginsky Steppe Duma, where the level of literacy overtook this indicator among the local Russian population and even statistically improved the general Siberian one. Representatives of the Agin youth who received education at public expense were Bazar Baradiyn and Tsyben Zhamtsarano. Both are bright leaders of the Buryat national movement. Both at different times served as chairman of the Central National Committee (CNC) of the Buryat-Mongols. Zhamtsarano played a special role in the history of the Buryat people. He is the first Buryat doctor of sciences, and he was destined to become a link between the eastern and western Buryats. Tsyben Zhamtsarano - one of the largest figures in the liberation movement of the Mongolian peoples in the first third of the 20th century, the ideologist of the pan-Mongolian (all-Mongolian) revival Zhamtsarano spent the first years of the 20th century traveling around the Irkutsk province in order to record folklore and ethnographic materials for the Academy of Sciences. There he recorded and preserved for culture dozens of samples of epic poetry, including the unique version of the Gesariad by Manshud Emegeev. Zhamtsarano visited almost all the main settlement centers of the Western Buryats from Alari to Olkhon. In addition to scientific activities, he conducted social and political work there. The main thing that Zhamtsarano managed to do during these trips was to found the primary organizations of the Buryat national movement. On the basis of these cells, he created the movement "Buryaad zone tug" - "Banner of the Buryat people". It was the first organization in the history of the Buryats that united the two main branches of the nation. In his social activities, the young Tsyben Zhamtsarano had a sharp discussion with Mikhail Bogdanov. He believed that the Buryats overslept their time and from now on the key to their development is familiarization with European culture through Russification. Subsequently, these two prominent political leaders were able to find a common language, became friends and became associates. Their figures have become symbols of the unity of the eastern and western branches of the Buryat people. As a result of their joint activities, in April 1917, the first ever national congress took place, proclaiming a single Buryat autonomy. For many years of Soviet power in Agha, the name of Tsyben Zhamtsarano was hushed up, because he was labeled as a “bourgeois nationalist”. Zhamtsarano was also associated with the TsNK and the period of Semyonov's power. Even today in Agha, only the intelligentsia knows about Zhamtsarano's contribution to the common Buryat cause, while he is known to the masses only as a scientist. Meanwhile, this is one of the "founding fathers" not only of the Buryat autonomy, but also of the independent statehood of Mongolia. In 1937, he was accused as the head of the "counter-revolutionary pan-Mongolian center" in the USSR and died in the prison of the city of Orel in 1942. Rehabilitated posthumously. But in those same years, the people of Aginsk openly promoted the name of Gombozhap Tsybikov as a prominent native of this land, the first Buryat professor and explorer of Central Asia. The irony is that it was Tsybikov who was the link from the "pro-Semenov" People's Duma of Buryat-Mongolia (former CPC) to the Soviet autonomy. Gombozhab Tsybikov - traveler-researcher, ethnographer, orientalist, buddhologist, statesman and educator of the Russian Empire, the Far East, the USSR and the Mongolian People's Republic, translator, professor at a number of universities Tsybikov took part in the work of the bodies of the first autonomy since 1917. For some time he was even a taisha (commissar) of the Aginsky aimag. However, in February 18, power in Chita passes to the Bolsheviks. And in the spring, the TsNK, which was in Chita, was forced to cooperate with them. In the same spring, Gombozhap Tsybikov and a number of other Buryat figures left the CNC. This is not a random demarche. Before the revolution, Tsybikov was close to the center-right Cadets. Representatives of the left movements were ready to cooperate with the Bolsheviks. In particular, the Social Revolutionaries, such as Elbek-Dorji Rinchino and Tsyben Zhamtsarano. With the establishment of Semenov's power, Tsybikov temporarily returns to work in the bodies of Buryat-Mongolia. At this time, following the general policy of autonomy, he helps to strengthen its defense capability. In the Aginsky khoshun, he participates in organizing the draft to the "Sagda" (armed forces of the autonomy) and gives the order to boycott the order of the Semenov commissar to surrender weapons. At the end of February 1919, under the pretext of illness, Tsybikov resigned. In the last period of the existence of the People's Duma, it was headed by another prominent representative of Aga Dasha Sampilon. In 1920, the advancing Bolsheviks were able to occupy the western coast of Lake Baikal, from where they attacked the Russian eastern outskirts. This state formation, created by Grigory Semenov on the basis of the last decree of Kolchak, included in its composition the eastern part of the Buryat autonomy. Gradually, under the blows of the Red Army and the Amur-Nerchinsk partisans, the territory of the RVO was reduced to the central and southern parts of the modern Trans-Baikal Territory with its capital in Chita. It was during this period that Gombozhap Tsybikov returned to the People's Duma. By that time, in April 1920, the Far Eastern Republic had already been proclaimed in Verkhneudinsk. But the Buryat autonomy in the territory occupied by the Bolsheviks was not officially recognized. At the same time, pogroms of Buryat settlements were blazing there. The militants of Kalandarishvili and other Red warlords looted in the uluses, raped and robbed. For the leaders of the People's Duma of Buryat-Mongolia, this served as a significant reason to try to delay the arrival of anarchy to the last opportunity. Tsybikov worked as a member of the leadership of the Buryat autonomy until the last day. With the retreat of the Semenov units from Chita, he did not evacuate to Manchuria. He met representatives of the FER and handed over the affairs of the People's Duma to them. Soon he and Bazar Baradiin were elected to the People's Commissar of the Buryat-Mongols of the Far East. Later he was elected a deputy of the Constituent Assembly of the Far East. On April 27, 1922, the Buryat-Mongolian Autonomous Region was proclaimed by this body. Thus, Gombozhap Tsybikov was destined to ensure the continuity of the Soviet autonomy from Buryat-Mongolia, formed in April 1917. Toward the end of his life, Gombozhap Tsybikov withdrew from political activity and was engaged in his own cattle breeding. Bazar Baradiyn, Matvey Amagaev, Gombozhab Tsybikov and others In the 1920s, the Aginsky Buryats more sharply perceived the policy of the then leadership of the BMASSR. The practice of appointing Irkutsk Buryats to aimags and throughout the republic did not meet with enthusiasm, but in Agha this caused serious discontent. Yerbanov and his clan, who sought to subdue all the power in the republic, were remembered by the Aginsk people as cunning "alair" (Alars). This nickname in Aga was gradually transferred to all Irkutsk Buryats. In those years, an anti-religious policy was carried out, dispossession of kulaks, new taxes were introduced, which were not in the neighboring Trans-Baikal province (hereinafter - the Far Eastern Territory). All this caused the attempts of the Aginsk Buryats to separate from the BMASSR and enter the Trans-Baikal province. This movement was suppressed by force, and the leaders were condemned. But the sediment, as they say, remained for a long time. The flight of the Agin Buryats abroad continued throughout the 1920s and did not stop until 1932. In 1917-1922, a wave of pogroms and land seizures swept through the Eastern Buryat regions. Because of this, a huge number of Buryats were forced to flee to Mongolia and China. After the civil war, especially many soldiers of the Buryat armed formations who fought against the Reds left. In Inner Mongolia of China, two Buryat communities were formed, in which the Agin Buryats predominated - Shenekhen and Shilingol. There, their experience was used by the Japanese and Chinese. From the Shenekhen community Urzhin Garmaev moved forward, who at one time graduated from the Semenov school of ensigns and served in the military department of the People's Duma of Buryat-Mongolia. In the army of the state of Manchukuo, Garmaev made a military career, rising to the rank of lieutenant general. Thus, he became the first Buryat who received the rank of general in the modern army. Rinchin-Dorji Ochirov (who fled the USSR in 1927), who organized the Buryat militia during the years of the civil war in China, was the leader in the Shilingol community. The Kuomintang government in 1947 awarded him the rank of major general. The territory of "Rinchin-noyon" was one of the main centers of anti-communist resistance in the region. After the defeat of the Kuomintang, the communists deported the Buryats from Shiling-gol to Shenekhen. Some of them were able to break into Mongolia. Since the 1990s, the Shenekhen Buryats have been gradually returning to their historical homeland. At the same time, many of them, being connected with Aga by their roots, tend to settle in Ulan-Ude and the regions of Buryatia. In the republic, they are often more comfortable, it is easier to establish relations with local Buryats, and it is easier to find a job. Bazaar Baradiin with friends and family It is a little-known fact that in the early 1930s, part of the Agin Buryats were deported to Kazakhstan. At the same time, Soviet intelligence was on the hunt for the Buryat leaders who had settled in Shenekhen. Throughout the 1920s and 1930s, propaganda created from them the image of white émigré enemies dug in behind the cordon. By 1937, the Aginskaya steppe approached pretty bloodless. In September, Aginsky and Ulan-Onon aimags were torn away from the BMASSR. Moreover, Ulan-Onon and part of the territories of the Aginsky aimaks were transferred to the newly formed Chita region. On the remaining territory of the Aginsky aimag, the Aginsky Buryat national district was created. The previous history of Aga was tragically reflected in the Buryat identity of the inhabitants of the district. If in Ust-Orda the next year after the separation from the republic proposals were made to return to the BMASSR, then in Agha there were no forces capable of advocating Buryat unity. In those same years, a peculiar national policy in the USSR led to the fact that the Onon Hamnigans were recorded as Buryats, Evenks, Russians. Meanwhile, most of the Khamnigans are Mongols who spoke neither Buryat nor Khalkhas, but an archaic dialect of the ancient Mongolian language. In the Middle Ages, the Evenki, who mastered horse breeding, settled in the lands of present-day Transbaikalia, which were liberated after the departure of the Mongol tribes, Khorchin and Gorlos. There, the "horse Tungus" adopted the nomadic culture and language from the Mongol-speaking Daurs, Khalkhas, Barguts, and then the Khori-Buryats. Fragments of many other Mongol tribes also constantly arrived there, including those who had long broken away from the main group of the Baunt Hori-Guchits. Gradually, along Nercha and Onon, a kind of union of tribes developed, in which the majority were Mongol-speaking nomads. Among the Khamnigans, the Mongolian language with the Evenki layer began to predominate. The flight of the Daurs to Manchuria, the division of the Khori-Buryats into the Baikal and Onon groups, the weakening of Khalkha led to the fact that the Khamniganian union began to dominate the entire Eastern Transbaikalia. For almost the entire 17th century, these tribes were famous for their militancy, for a long time they did not pay yasak to anyone and successfully besieged Cossack prisons. Hamnigan raids on the Khalkhas forced them to clear the south of Transbaikalia. The Russians did not risk settling there either. Hamnigan warriors were characterized in expressions like "300 Tungus disperse 500 Mungals." The Russians highly valued the fighting qualities of the "mounted Tungus". It is no coincidence that when the Buryat Cossacks were created, the Khamnigans were one of the first four regiments. Russia transferred power over all the Hamnigans to the princes Gantimurov, who fled from Manchuria. The ancestors of these princes, according to researchers, were Daurs. But in Russian times, the Gantimurovs identified themselves as belonging to the Evenk clan, the Dulikagir, of the Neliud tribe. Very soon, the Gantimurovs began to accept and implant Orthodoxy among their subjects, which led to the beginning of the disintegration of the Hamnigan community. As long as the Urulga steppe duma that united them existed, the unity of the Khamnigans still held out, but with the liquidation of the steppe dumas at the beginning of the 20th century, the disintegration accelerated. In the first Buryat autonomy, the Khamnigans took an active part and for the most part supported the CNC and the People's Duma. In the civil war and after it, they suffered greatly, since many of them were in the Cossack class and fought on the side of the whites. Speaking about the Buryat fighters of the White movement, it is impossible not to mention Dugar Tapkhaev, one of the most mysterious figures in the history of Buryatia. Materials about him are very scarce, so far his photo has not even been found. This is a native of the village of Taptanay, he graduated from a Russian school in Chita. Before the revolution, he was engaged in the purchase and sale of livestock. In May 1918, his farm, like many other Buryat uluses, was looted. Fleeing, Tapkhaev fled beyond the cordon, where, presumably, he joined the special Manchu detachment of Ataman Semenov. OMO was created on the basis of another legendary military unit. The volunteer Mongol-Buryat cavalry regiment began to form in the summer of 1917 for the fronts of the First World War. By the end of autumn, there were 35 Cossacks and 40 Buryats in the unit. And with this force, Semyonov decided to revolt against the Bolsheviks who had seized power. The first performance in Verkhneudinsk and the campaign against Chita did not bring victory, but demonstrated the determination of the ataman. Having joined the anti-Bolshevik officers and Cossacks, Semyonov retreated to Manchuria. In January, the regiment already numbered 300 Buryats. Including Barguts from Hulunbuir Inner Mongolia, 80 Mongols of various tribes and 125 Cossacks and Russians. These forces became the basis of the OMO, the first regular military formation that opened the first anti-Bolshevik front. Presumably, the recruits of the Buryat-Mongolian regiment The military biography of Tapkhaev is still poorly researched. Some authors write that already in 1918 he wore the shoulder straps of a senior officer. Later, Aginsk people remembered him as "esaul Tapkhaev", which roughly corresponds to the post of regimental commander (or deputy), which he is credited with in the last months of the war. At the same time, everything that was in his biography between the ranks of the police officer and the Yesaul is not yet clear. There are only popular recollections that he led a certain self-defense detachment (probably this is the Sagda subdivision of the People's Duma), based near the village of Taptanay. In Agha, it is sometimes said that Tapkhaev was the last Semenov officer who, with weapons in his hands, left the territory of Russia in the autumn of 1920. The legend says that it was Semyonov who entrusted the cover of the White Guard units retreating to China. This has not yet been reliably confirmed, and some local historians believe that the events of July 1918 are confused in the legend. Then the Mongol-Buryat regiment really played a key role in covering the retreating Semenovites during the battles on Tavyn Tologoy. After the evacuation of the whites, Tapkhaev emigrated first to Mongolia, then to Manchuria. Lived in Hailar, engaged in commerce. In 1932, he was captured by the Chekists, taken to the USSR, and in 1934 he was shot in an Irkutsk prison. Soviet propaganda spared no effort demonizing Tapkhaev, shyly keeping quiet about what exactly made him and hundreds of other Buryats take up arms. After 1937, a new identity began to form in the Aginsky District. Gradually, in everyday life, they ceased to distinguish which of them were Hori and which were Hamnigan. At the same time, the Hamnigans themselves remember tribal affiliation better. All the inhabitants of the district began to recognize themselves first of all as Agins. A certain independence of the district and independence from the “alair” who ruled in the republic began to be a matter of special pride for the Aginsk Buryats. By the 1970s, a generation of Buryats had formed in Ulan-Ude, who did not speak their native language. Modogoev's abolition of teaching in Buryat led to an aggravation of the problem even in the villages of the republic. There was no such problem in Aginsky district at that time. The “Aginskie”, who encountered the “dumb” Buryats in Ulan-Ude, Moscow and universities in other cities, experienced a culture shock. From that time and almost until the "zero" years in the Buryat communities outside the ethnic Buryatia, the "Agin" ones kept somewhat apart. An exception to this trend was military service, where not only Buryats from different communities, but also Russians from Buryatia usually united. In Ulan-Ude itself, people from Aga maintained compatriotic and family ties, like other Buryats. But it was typical for the “Aginskie” that the Buryat language was preserved even by the generation that was born and raised in Ulan-Ude. In large labor collectives in the 80s and 90s, they tried to support each other. In those years, a tendency was formed among the “Aginskie” to distinguish themselves as a stronghold of national traditions. "Alair" and even the eastern Buryats of the republic seemed Russified against this background. In the district, the nickname for the "republican" Buryats - "Buryatiin" has taken root. It should be noted that, unlike the Western Buryats in Ulan-Ude, the Aginsk Buryats in the capital of the republic in the Soviet and post-perestroika years did not explicitly support the idea of returning Aga to Buryatia. In the West Buryat community in the republic, on the contrary, there have always been strong (although not advertised) moods to return their small homeland to the republic. Of course, there were notable exceptions in both cases. Perestroika and glasnost caused the same upsurge in Agha as in the republic. In the district and among immigrants from Aga in Chita and Ulan-Ude, the first informal organizations appeared, which aimed at reunification with the republic. Basically, they consisted of young people who did not have time to gain authority. Therefore, in general, this movement quickly died out. In addition, the reciprocal impulse in the republic ran into unexpectedly stubborn resistance from local elites and some public organizations. In the 1990s, everything again returned to the mainstream of “Aginskie are special”, “We don’t need Buryatians”, etc. The situation began to change in the 2000s. The liquidation of the national-state autonomy of Aga, which was defended by the Buryats from the republic (including the Alair), sharply shook Aga's "separatism". Aginchans for the first time massively realized that no one except the Buryats would stand up for them in difficult times. Since that time, a decline in a separate identity began to be observed among the Aginsk people. In journalism and in social networks, they increasingly began to recall that historically the Aginsky Buryats are a branch of the Khori Buryats. In recent years, overcoming the Agin isolation began to move in line with the general Khora cultural revival. Under the leadership of Bato Ochirov, chairman of the Aginsky community in Ulan-Ude, this process has received practical formalization. According to him, everything is moving towards unification, and first the “Agin” and “Chita” must unite, and then their reintegration with the Khorin identity is inevitable. According to Bato Ochirov, 25,000 Agin Buryats now live in the republic, although some of them retain Agin registration. Nobody counted the number of immigrants from other regions of the Trans-Baikal Territory, but there are probably a lot of them too. Among the natives of the Trans-Baikal Khilok in Buryatia, such names as folklorist and ethnologist, professor Dashi-Nima Dugarov, writers Tsyden-Zhap Zhimbiev and Baradiy Mungonov, sculptor Dashi Namdakov are known. The author of the novel "Valley of Immortals" Vladimir Mitypov is a native of Chita. The legendary sniper Semyon Nomokonov, the poet Yesugei Synduev, and the editor-in-chief of Buryaad Unen Badmazhab Gyndyntsyrenov are Onon hamnigans. The descendants of the princes Gantimurovs are "Miss Russia - 2011" Natalya Gantimurova (by father) and astrologer Pavel Globa (by mother). Dashi Namdakov - Russian sculptor, artist, jeweler, member of the Union of Artists of Russia / Photo: Mark Agnor The children of the Aginsk land were such major political figures as the Russian courtier and diplomat Pyotr (Zhamsaran) Badmaev and the first Buryat deputy of the Russian parliament (State Duma of the 2nd convocation of 1907) Bato-Dalai Ochirov. Aga of modern times is glorified by such personalities as opera singers Lkhasaran Linhovoin and Kim Bazarsadaev, Hero of the Soviet Union Bazar Rinchino, Hero of Russia, commander of the Bryansk-Oryol partisans Badma Zhabon, Hero of Russia sailor Aldar Tsydenzhapov, writer Dashirabdan Batozhabay, artist Alla Tsybikova. Agina roots on the paternal side were the leader of the Mongolian democratic revolution, Prime Minister of Mongolia Sanzhaasurengiin Zorig. Member of the Federation Council Bair Zhamsuev / Photo: council.gov.ru Today, on a general Buryat scale, such Aginsk residents are known as the ex-head of the Aginsk district, deputy chairman of the Federation Council Committee on Defense and Security Bair Zhamsuev, former Minister of Education and presidential candidate of the Republic of Belarus Sergei Namsaraev, director Sayan Zhambalov, general director of the construction company "Darkhanstroy" Dashi Dashitsyrenov, general director Irkutsk television company "AIST" Amgalan Bazarhandaev. Of course, it is impossible not to mention the Aginsko-Transbaikalian roots of the current acting interim of the Republic of Buryatia Alexei Tsydenov.The contribution of the "Agin" clan to the history of the republic
Aginskaya thought
Not government property
Tsyben Zhamtsarano
Gombozhap Tsybikov
Russian eastern outskirts
Aginsky "separatism"
Aginskie in China
Ravaged Aginskaya steppe
Onon hamnigans
Princes Gantimurovs
Dugar Tapkhaev
Aginskaya "special"
"Aginsky" and "Khorinsky"
Famous people from Aginsk and Transbaikalia
