Introduction. The article is devoted to a complex phenomenon of the period of the Civil War in Russia — the rebellion raised by the former red commander, brigade commander G. S. Maslakov. The purpose of the article is to reconstruct the events related to the gang of G. S. Maslakov, which arose in February 1921 and was finally defeated by the autumn of the same year. Materials and methods. The research involves unpublished materials from the National Archives of the Republic of Kalmykia and information published in collections, as well as data from specialized literature. The work uses such methods of historical analysis as historical-comparative, historical-genetic, as well as descriptive method. Results. It shows the stages of G. S. Maslakov’s service in the Tsarist and Red armies, the reasons that prompted him to accept Soviet power and then to rebel “against the communists, but for the Soviets”. The main events that happened to the Maslak gang in 1921 are described. It is concluded that Maslak’s rebellion, launched in early 1921, was an expression of the counterrevolutionary views of a part of the population devastated by the Civil War and the requisitioning of surplus land. Therefore, the number of Maslak’s gang and the combined detachments initially increased. But after the adoption of the NEP policy in the country, Maslak’s gang, despite its rich combat experience and solid firepower, was doomed. Such large formations in the conditions of the steppe can exist only if there is a solid base of ammunition, food, fodder, and a hospital, which the gang, of course, did not have. To some extent, this base could have been replaced by the support of the local population, but after the Tenth Congress of the RCP (b), the members of Maslakov’s gang  lost it. After that, G. S. Maslakov’s and Brova’s  gang had a natural ending: he began to turn into a criminal gang living on robberies, even under the guise of “green slogans”.

Introduction. Issues of ethnonymy seem directly connected with those of ethnic history, and some insights into the former — given that historical messages be scarce and even contradictory — may be instrumental in reconstructing paths of Oirat ethnic and political geneses. Goals. The article attempts a correlation between the ethnonyms Olot, Tӧlӧs and Züün-gar (Dzungar), and articulates their potential etymologies in Oirat-related discourse for a deeper understanding of the Oirat phenomenon as such. Materials and methods. The work employs an interdisciplinary approach to examine data of historiography, population genetics, ethnography and onomastics for certain conclusions and hypotheses. Results. Since the Tsoros genetically prove a ‘younger’ branch of the Dorbet acting as recent ‘superstructure’ of military and administrative elites, the paper suggests the components Olot / Eleuth and Züün-gar may be correlated to some third group within the Mongol ethnogonic myth  (as part of the “Chinos-Maral” dicho­tomy) with ‘deer’ reminiscences in terms of ethnography and ethnonymy. As for groups historically tied to the Oirat, the required combination of specified aspects — ethnonym (T-/D-)ӧӧlӧd and deer-related totemic vestiges — have been found in the Kyrgyz and the Buryat in their subdivisions referred to as Bugu, Bagysh (Sary Bagysh), Dӧӧlӧs (Tӧӧlӧs) proper — and Segenut, respectively. Further insights into the Dӧӧlӧs-deer parallels with additions of ethnographic messages on Altaian Turks make it possible to hypothesize that the ethnonym Burut/Burat be derived from bura ~ buγra with a reconstructed meaning ‘deer; moose’. Historically, the Choros-Dzungar prove connected with the name Olot and the Tӧӧlӧs rather in the field of politics, and the rivalry between ‘Oirat Kyrgyz’ Ugechi Khashiga and Choros Baγatud Batula supported by their groups can thus be viewed as internal Oirat struggle for hegemony that ended in the Olot exodus. Meanwhile, on the basis of legends recorded among the Kyrgyz Dӧӧlӧs and Tӧӧlӧs the paper suggests the Olot elites may have been returned to the Oirat pool. As for the form “züün-gar”, it is supposed to be a Mongolian calque for the Tukic tolis, i.e. the term that denoted eastern parts of Early and Upper Medieval Turkic military and political alliances. Conclusions. The attempted correlation between the three specified ethnonyms articulates (including with genetic data) a number of conclusions on the potential fate of the Olot mentioned in Kalmyk chronicles; reveals some supposed links between present-day Oirats (Kalmyks), Kyrgyzes and Buryats in terms of ethnic and political geneses; sets forth an etymology of the ethnonym Burut (Burat) with reference to ethnographic messages on Altaian Turks; hypothesizes as to the tribal identity of the ‘Oirat Kyrgyz’ Ugechi Khashiga.

Introduction. Hulunbuir, a region located at the crossroads of Mongolian steppes, Manchurian forests, and Siberian expanses, possesses a rich history of cultural interaction. In the 21st century, one of its most iconic architectural projects — the “Genghis Khan Square” garden and park complex — was established and opened in 2006. This complex has become not only an important tourist attraction but also a significant element of China’s state memory policy, emphasizing the role of Inner Mongolia as a bridge between Chinese civilization and the heritage of nomadic empires. The aim of the study is to identify the specific features of integrating Mongolian cultural heritage into the modern Chinese national narrative through the lenses of architecture and symbolism. Materials and Methods. The research material includes the architectural ensemble of Genghis Khan Square, bilingual memorial steles (in Chinese and Old Mongolian), as well as current tourist and local history sources. The study employs a structural-semiotic approach developed by Yu. M. Lotman and Roland Barthes, considering the complex as a multifaceted semiotic system combining visual, historical, and ideological codes. Results and Discussion. The study reveals that the bilingual texts on the steles represent a complex historical-cultural phenomenon, merging epic narratives, official chronicles, and modern memorial discourse. The architectural complex functions as a symbol of regional identity and simultaneously as an instrument of state policy promoting interethnic harmony. Special attention is paid to the connotative meanings of architectural and textual elements, including quotations  from Marks, highlighting the ideological role of the complex as a tool of “soft power.” The discussion addresses research limitations related to the multiplicity of interpretations and the dynamic nature of ethnocultural processes. Conclusions. The Genghis Khan Square garden and park complex serves as a significant example of successful integration of Mongolian historical heritage into the Chinese national cultural discourse. The findings contribute to a deeper understanding of mechanisms shaping regional identity and the application of cultural memory policies in a multiethnic state.

Introduction. The countries of the East are gaining increasing political and economic weight in the modern world. The Mongolian peoples created the state of the Altyn Khans in the 17th century. It was one of the first state formations of the Mongolian people, that the Moscow state came into contact with, on its eastern borders. Goals and objectives of the study. This article is devoted to the study of the specifics of interaction between cultures, presented as a dialogue, where the unique features of each side are manifested through historical documents introduced into scientific circulation for the first time. The research was based on a collection of 17th-century manuscripts belonging to the Russian historian, archaeologist and ethnographer Stefan Kirovich Kuznetsov (1854–1913), whose collection is kept in the Department of Written Sources of the State Historical Museum in Moscow. The collection includes both well-known but not fully studied documents, as well as new materials that had not previously been introduced into scientific circulation. The study uses comparative historical and descriptive methods based on the principle of historicism. Results. In Russian historiography, the political and economic aspects of relations between the Moscow state and the Altyn Khan dynasty have been covered in sufficient detail. The archival materials of S. K. Kuznetsov contain valuable information about the Russian-Mongolian relations with the state of Ombo-Erdeni Altyn Khan and his successor Luvsan-sayn Erinchin-khuntaiji. In particular, the documents confirm the existence of differences in understanding the results of the oath taken by the close associates of Ombo-Erdeni Altyn Khan, from the point of view of the Mongolian and Russian sides. They also demonstrate that Russia, despite its differences, did not seek to impose its traditions on neighboring nations. The lavish receptions of the Altyn Khan ambassadors and the lengthy correspondence, accompanied by valuable gifts, indicate that the Moscow government viewed this state as a military ally, but offered real help only in exchange for loyalty. According to the collection’s documents, the Mongolian state saw Russia as an equal partner and military ally. The Altyn Khans were interested in obtaining advanced European scientific and technical knowledge, as well as in attracting specialists with this knowledge. Conclusions. Documents from the collection of S. K. Kuznetsov expand our understanding of the culture of the Mongolian state, whose rulers sought to strengthen their military and economic power, develop science and expand international relations through contacts with Russia, while preserving their national identity.

Introduction. The article is devoted to the study of the written heritage of the famous Buryat educator Vandan Yumsunov. Among his published works, the most widely distributed is the “History of the Khory Eleven Fathers”, reflecting history, religion, administrative structure, economic activity, etc. It is known that V. Yumsunov composed two more historical texts, translated from Russian, and compiled Buryat genealogies. The purpose of the article is to characterize the works of V. Yumsunov, concentrated in the funds of the Center of Oriental Manuscripts and Xylographs. Materials and methods. To identify the written heritage of V. Yumsunov, catalogues of the Mongolian collections, kept in the archives of St. Petersburg, Ulan-Ude have been used with the methods of textual criticism, comparative analysis, and source studies applied. As a result, a source description of the discovered storage units of his writings, such as: 1) four manuscripts on the history of the Khory Buryats, 2) historical notes on a trip to St. Petersburg by the chief Khory taisha Ts. Badmaev and shulenga of the Zun-Khuatsai family Ts.-D. Ayushiev in 1876, 3) materials about the visit of the grand duke Alexander Alexandrovich to Transbaikalia in 1873, and 4) three versions of translation of the legal document “Code of Steppe Laws of nomadic indigenous peoples of Eastern Siberia” is given. It is noted that V. Yumsunov’s written legacy includes works of various genres: chronicles, memoirs, travelogues, genealogies, folklore and translations. The reviewed versions of the “History of the Khory Eleven Fathers” testify to the popularity of this text among readers. His historical works are characterized by a chronological sequence of events, the involvement of a wide range of sources, and the desire to carefully record events. Among the stylistic features of works of different genres, it is necessary to mention the predominance of complex syntactic constructions in describing the past history of the Khory Buryats, the dual writings of Russian words: in translation into the Buryat language and in phonetic notation. V. Yumsunov’s materials reflect the development of new genres in Buryat literature, demonstrate the level of literacy of scribes, and the peculiarities of the Buryat handwritten tradition.

Introduction. The Oirat collection D 22 from the collection of the prominent Russian Mongolian scholar A. M. Pozdneev, kept at the Institute of Oriental Manuscripts of the Russian Academy of Sciences, is one of the text samples brought back from his trip to Mongolia and China. Along with travel notes and diaries, handwritten and printed texts were used in the preparation of fundamental works on Mongolian studies. The aim of this article is to present the composition of the manuscript collection D 22 and to describe one of the works from this collection, entitled “The Shastra Preached by Usun-debeskirtü Khan”. Materials. A shastra-like text included in the manuscript collection D 22 (Ösün debeskirtü xāni nomloqson šaštar orošibüi), as well as other similar texts recorded in the catalogues of the Mongolian collections of the Institute of Oriental Manuscripts of the Russian Academy of Sciences by A. G. Sazykin and the Oriental Library of St. Petersburg State University by V. L. Uspensky. Results. An analysis of the composition and content of manuscript collection D 22 from A. M. Pozdneev’s collection revealed that it contains shastra texts that are examples of a distinct genre of Buddhist didactic literature. The content of the shastra was analyzed, and fragments combining secular and religious principles were translated. The inclusion of Mongolian and Oirat translations of the shastra in these collections (selections) testifies to their popularity among the Mongolian peoples due to their focus on teaching people the “rules of life,” and khans and rulers rational behavior and the science of governing the state.

Introduction. The present article introduces the scholarly activities of Mongolianists who were members of the Russian Spiritual Christian Mission in Beijing. In their studies they touched upon all important aspects of Mongolian studies and in a way played the fundamental role in the history of Russian Mongolian studies. From 1715 to 1956, Russia sent twenty Spiritual Missions to China. Their role was extensively studied in the context of the history of Sino-Russian relations and Chinese studies in Russia, but their importance for Russian Mongolian studies has not been clarified. So, the purpose of this article is to give a complete picture of the scholarly activities of Russian Mongolianists who were members of the Spiritual Missions in Beijing, and to further analyze and evaluate their contribution to the development of Mongolian studies in Russia. The works of these Mongolianists are numerous in number and diverse in contents: history, religion, literature, language and other aspects of life of the Mongolian people in the 18th–19th centuries. The primary research materials consist of the published works of Mongolists from the Russian Spiritual Christian Mission, as well as the works of contemporary Mongolists. This article primarily employs a descriptive method. Results. The scholarly horizons of the Mongolists from the Russian Spiritual Christian Mission in Beijing encompassed not only external aspects but also profound questions concerning the life and historical destiny of the Mongols. The notes and diaries of E. F. Timkovsky, O. M. Kovalevsky and E. Kovalevsky present a lively picture of the Mongols of that time. I. K. Rossokhin, A. L. Leontiev, S. V. Lipovtsov, A. G. Vladykin, Hyacinth (N. Y. Bichurin) and P. I. Kamensky studied Mongolian history on the basis of sources written in the Chinese and the Manchu languages. Buddhism formed a major part of the Mongol studies of O. M. Kovalevsky and V. P. Vasiliev. The study of Mongolian language and literature also reached the world leading level under the guidance of O. M. Kovalevsky. It is necessary to single out “Ancient Mongolian Tale of Genghis Khan” by Palladius (P. F. Kafarov). It is a translation of the famous historical monument of the Mongols Yuan-chao bi-shi. This translation for the first time familiarized the whole Europe with the most profound history of the ancient Mongols. Conclusions. The activities of the members of the Russian Spiritual Mission in Beijing in promoting Mongol studies have a long history and are rich in content. Their activities played an important part in the development of the Mongol studies in Russia.

Introduction. Tibetan Buddhism is the object of research for Russian and foreign scientists. The works of Russian scientists are written on the wide range of topics in Tibetan Buddhism. Thereby the special focus is on the works of Chinese researchers on the topic of Tibetan Buddhism as long as it is been thought out of accord with ideological principles in China. The relevance of the study is to be the first attempt of the analysis of Chinese works about Tibetan Buddhism in the context of study of transformations in socio-political processes. The main aim of the work is the material analysis of the online database Wanfang Data on the topic of Tibetan Buddhism. The objectives are: to show the degree of the study in Russian and foreign historiography, to analyze the works of Chinese researchers, to identify the directions of research of Tibetan-Mongolian Buddhism which is conducted by Chinese scientists. Materials of this study are publications in the Chinese online database Wanfang Data.  Results. Through the analysis of the materials such areas of the research as the relations of state and the representatives of Tibetan Buddhism, the study of history and philosophy of Tibetan Buddhism, its influence in Mongolia and ARIM, were identified. Along with that the role of Utaishan mountain for the representatives of Tibetan Buddhism and its relations with Chinese Buddhism was under of large focus.

Introduction. The foundations of fieldwork with informants and with sounding speech began to be laid in the Russian academic “field” in the 18th century, and this process is undoubtedly connected with the name of Peter Simon Pallas, who conducted expeditions through the territories of the Russian Empire on behalf of the Imperial Academy of Sciences. His famous work entitled “Comparative dictionaries of all languages and dialects, collected by the right hand of the most Hight Person”, published in 1787–1789, is a unique lexicographic source that creates a wide field for scientific research, interpretation of the phonetics of languages of that time, and besides, is the first experience of creating an etymological dictionary in the history of comparative studies. The purpose of the study is a grapho-phonetic analysis of the consonant system reflected in this lexicographic source, which is necessary for the reconstruction of the phonetic system of the Kalmyk language of that period, which is of great importance for the historical dialectology of the Kalmyk language. Materials. The study is based on the list of Kalmyk words and expressions, which includes 531 units, some of which are represented by different spelling variants. Results. A system of graphemes denoting consonant sounds is described. The series of correspondences of consonant graphemes in the dictionary of P. S. Pallas with the modern literary Kalmyk language, as well as with the Proto-Mongolian reconstructions of H. Nugteren, which allowed for a grapho-phonetic analysis of the Kalmyk dictionary of  P. S. Pallas. A table has been compiled with the data on regular consonant reflexes (i. e., at least three examples). There is a slight difference between the phonetics of the Pallas’ dictionary. The changes reflected in Pallas’ dictionary are systemic in nature, as reflected in the schedule, the pro-Mongolian reconstructions and the current state of the Kalmyk language. The differences from the modern literary language are mainly in the historical changes that have occurred in consonants.

Introduction. The dialectal correspondence e → ö, an archaic feature tracing back to the Proto-Mongolic state, has been preserved in modern Kalmyk dialects, primarily in the Buzava dialect, and is of significant interest for reconstructing historical phonetics and understanding the paths of dialectal differentiation. This paper aims to identify, systematize, and conduct a diachronic analysis of examples of this correspondence’s realization using extensive material from lexicographical sources from the second half of the 18th to the early 20th century. Materials. The study provides a detailed analysis of ten lexicographical sources of Old Kalmyk, including an anonymous Russian-Kalmyk dictionary from the second half of the 18th century, Cornelius Rahmn’s Kalmyk-Swedish dictionary, and the dictionaries of V. Diligensky, H. Zwick, K. Golstunsky, N. Lyvovsky, A. Pozdneev, etc. Particular attention is paid to the dictionaries containing phonetic transcription, which allows insights into the actual pronunciation, not just the orthographic norm. 
Results. It has been established that the e → ö correspondence was widespread but dialectally conditioned. It is most consistently represented in the materials reflecting the Derbet and Buzava dialects (the dictionaries of C. Rahmn, V. Diligensky, N. Lyvovsky, and the anonymous dictionary from the “Don Diocesan Gazette”), while its traces are minimal in Torgout sources. The analysis revealed both archaic instances of the correspondence, descending from Proto-Mongolic *e, and innovative ones, where [ö] corresponds to Proto-Mongolic *ö. It is shown that at the turn of the 20th century, a gradual unification of the orthographic norm occurred in favor of the spelling with [ö] for the most frequent lexemes. The conducted research makes a substantial contribution to the historical dialectology of the Kalmyk language, demonstrating the value of lexicographical sources for reconstructing history of the language and confirming the close connections between the western dialects of Kalmyk and Buryat.

Introduction. In the contemporary multilingual context of the Russian Federation, where Russian coexists with other indigenous languages, the Kalmyk language is of particular research interest. Disruptions in intergenerational transmission and asymmetric proficiency in Kalmyk and Russian contribute to code-switching and mixing, affecting the language’s vitality and speakers’ linguistic attitudes. Objectives. This study examines the attitudes and use of Kalmyk across age groups and explores intergenerational dynamics of code-mixing in relation to language attrition. Materials. Data were collected through a survey of 108 Kalmyk speakers in the Republic of Kalmykia (November 2024), categorized into three age groups. Results. Significant intergenerational differences were observed. The older generation actively uses Kalmyk in daily life, demonstrates tolerance toward linguistic errors, and supports younger speakers. The middle generation exhibits irregular use of Kalmyk language and concerns over “language purity,” while youth use Kalmyk minimally, adopting a neutral stance. Code-mixing occurs across all groups but for different reasons: older speakers – bilingual habits and expressive purposes; middle generation – language preservation; youth – habitual use with some conscious efforts on Kalmyk language inclusion. Most respondents consider Kalmyk prestigious despite its reduced functional domains. Conclusions. Code-mixing constitutes a stable communicative strategy with both pragmatic and symbolic functions. Kalmyk continues to serve as a marker of identity, and intergenerational differences in language attitudes reflect ongoing language attrition. Introduction. In the contemporary multilingual context of the Russian Federation, where Russian coexists with other indigenous languages, the Kalmyk language is of particular research interest. Disruptions in intergenerational transmission and asymmetric proficiency in Kalmyk and Russian contribute to code-switching and mixing, affecting the language’s vitality and speakers’ linguistic attitudes. Objectives. This study examines the attitudes and use of Kalmyk across age groups and explores intergenerational dynamics of code-mixing in relation to language attrition. Materials. Data were collected through a survey of 108 Kalmyk speakers in the Republic of Kalmykia (November 2024), categorized into three age groups. Results. Significant intergenerational differences were observed. The older generation actively uses Kalmyk in daily life, demonstrates tolerance toward linguistic errors, and supports younger speakers. The middle generation exhibits irregular use of Kalmyk language and concerns over “language purity,” while youth use Kalmyk minimally, adopting a neutral stance. Code-mixing occurs across all groups but for different reasons: older speakers – bilingual habits and expressive purposes; middle generation – language preservation; youth – habitual use with some conscious efforts on Kalmyk language inclusion. Most respondents consider Kalmyk prestigious despite its reduced functional domains. Conclusions. Code-mixing constitutes a stable communicative strategy with both pragmatic and symbolic functions. Kalmyk continues to serve as a marker of identity, and intergenerational differences in language attitudes reflect ongoing language attrition. Introduction. In the contemporary multilingual context of the Russian Federation, where Russian coexists with other indigenous languages, the Kalmyk language is of particular research interest. Disruptions in intergenerational transmission and asymmetric proficiency in Kalmyk and Russian contribute to code-switching and mixing, affecting the language’s vitality and speakers’ linguistic attitudes. Objectives. This study examines the attitudes and use of Kalmyk across age groups and explores intergenerational dynamics of code-mixing in relation to language attrition. Materials. Data were collected through a survey of 108 Kalmyk speakers in the Republic of Kalmykia (November 2024), categorized into three age groups. Results. Significant intergenerational differences were observed. The older generation actively uses Kalmyk in daily life, demonstrates tolerance toward linguistic errors, and supports younger speakers. The middle generation exhibits irregular use of Kalmyk language and concerns over “language purity,” while youth use Kalmyk minimally, adopting a neutral stance. Code-mixing occurs across all groups but for different reasons: older speakers – bilingual habits and expressive purposes; middle generation – language preservation; youth – habitual use with some conscious efforts on Kalmyk language inclusion. Most respondents consider Kalmyk prestigious despite its reduced functional domains. Conclusions. Code-mixing constitutes a stable communicative strategy with both pragmatic and symbolic functions. Kalmyk continues to serve as a marker of identity, and intergenerational differences in language attitudes reflect ongoing language attrition. Introduction. In the contemporary multilingual context of the Russian Federation, where Russian coexists with other indigenous languages, the Kalmyk language is of particular research interest. Disruptions in intergenerational transmission and asymmetric proficiency in Kalmyk and Russian contribute to code-switching and mixing, affecting the language’s vitality and speakers’ linguistic attitudes. Objectives. This study examines the attitudes and use of Kalmyk across age groups and explores intergenerational dynamics of code-mixing in relation to language attrition. Materials. Data were collected through a survey of 108 Kalmyk speakers in the Republic of Kalmykia (November 2024), categorized into three age groups. Results. Significant intergenerational differences were observed. The older generation actively uses Kalmyk in daily life, demonstrates tolerance toward linguistic errors, and supports younger speakers. The middle generation exhibits irregular use of Kalmyk language and concerns over “language purity,” while youth use Kalmyk minimally, adopting a neutral stance. Code-mixing occurs across all groups but for different reasons: older speakers – bilingual habits and expressive purposes; middle generation – language preservation; youth – habitual use with some conscious efforts on Kalmyk language inclusion. Most respondents consider Kalmyk prestigious despite its reduced functional domains. Conclusions. Code-mixing constitutes a stable communicative strategy with both pragmatic and symbolic functions. Kalmyk continues to serve as a marker of identity, and intergenerational differences in language attitudes reflect ongoing language attrition.

Introduction. In the treasury of the epic heritage of the Mongolian peoples, the heroic epics of the Oirats of North-Western Mongolia occupy a worthy place. Each epic is a highly artistic poetic work that tells the “story of a single hero,” with a harmonious and eventful plot. This includes the epic “Kigiyin-Kiytyun-Kekke-Temur-Zewe,” which has not yet been the subject of a special analysis, which makes the problem we are studying relevant. The purpose of this article is to analyze the events depicted in the epic “Kigiyin-Kiytyun-Kekke-Temur-Zewe” involving the main character. The main material for the study was the text of the Oirat epic “Kigiyin-Kiytyun-Kekke-Temur-Zewe” by the storyteller M. Parchin, and the epic “Bum Erdeni” from the same tuuulchi’s repertoire was used for comparative analysis. The study used methodological approaches that are important for the comparative study of epic monuments and the identification of the features of the formation of the plot of the Oirat heroic epic within the framework of the local tradition and the repertoire of the storyteller. Results. The events (the birth of the hero, the acquisition of a horse and weapons, the marriage trip, the fight against the Mangus enemies, the brotherhood, and the return with the bride and the loot), which form the plot of the epic “Kigiyin-Kyityun-Kekke-Temur-Zewe,” are based on matrimonial conflicts and are related to the spatial movement of the main character. The main character of the epic “Kigiyin-Kiytyun-Kekke-Temur-Zewe” is characterized by the qualities of other Oirat epic heroes: he is “the best of men”, determined and courageous, possesses supernatural strength and magical abilities, defeats his enemies, and comes to the aid of his fellow heroes. The appearance of a hero with the same name (Kigiyin-Kiytyun-Kekke-Temur-Zewe) and a set of similar traits and virtues (an unrivaled archer, a noble suitor, a powerful adversary, a reliable brother-in-arms, etc.) in different epics (Kigiyin-Kiytyun-Kekke-Temur-Zewe and Boom Erdeni) allows for the possibility of a drop-out (syncope) or the movement of an episode in the epic plot within the local storytelling tradition. Conclusions. The epic “Kigiyin-Kyityun-Kekke-Temur-Zewe”, which glorifies the feat of a hero who defeated his enemies, the evil Mangus, helped his fellow heroes, obtained a bride with a rich dowry, and ensured a peaceful and prosperous life for his subjects, can be classified as the second group of Oirat heroic epics according to B. Ya. Vladimirtsov’s classification.

Introduction. The relevance of this study stems from the need to examine the storytelling tradition of the Oirat people of Xinjiang using the results of the research by Chinese Dzhangar scholars published in the Oirat and Old Mongolian scripts, which represent valuable information, but is currently inaccessible to Russian scholars. The aim of this article is to examine the biography and epic legacy of Perlian Rampil, an outstanding rhapsodist of the Xinjiang Oirat epic tradition, “Dzhangar.” The novelty of this work lies in its characterization of the storytelling tradition of the Xinjiang Oirat version of “Dzhangar,” and the analysis of the biographical information and the epic repertoire of Oirat Dzhangarchi Rampil. The research material includes the scholarly works of the Chinese and Russian researchers on the Dzhangar, as well as the published texts of the Xinjiang Oirat version of the Dzhangar in the Oirat script called “todo bichig” (“clear writing”). Results. One of the prominent representatives of the Khobuksar storytelling tradition is the talented Dzhangarchi Perlian Rampil, who learned epic songs from various teachers—Khulbar Bair, Köke Günzyan, and Ikrin Al. Rampil’s epic songs were first recorded in 1977–1978 by scholars from Inner Mongolia University. Subsequent recordings of the songs were conducted by various researchers between 1980 and 1982. The most complete repertoire of the Dzhangarchi was recorded in 1991 by D. Taia, who recorded seventeen chapters of the “Dzhangar.” The epic legacy of the outstanding Oirat Dzhangarchi, Perlin Rampil, represents a valuable example of artistic creation and testifies to the high degree of preservation and significance of the “Dzhangar” epic in the culture of the Oirat people of Xinjiang. A system of knowledge and skill transmission ensured the continuity of the tradition, and the diversity of repertoires and outstanding performers testify to the richness and vitality of the Oirat epic heritage. The Khobuksar Mongol Autonomous Region, as a center of storytelling, played a key role in the preservation and development of the epic, demonstrating its cultural value and significance for the entire Oirat people.