Buryatia

ХХ зууны Монголын түүхэнд, ялангуяа эрдэм судлалын талбарт өөрийн арилшгүй мөрийг үлдээсэн нэртэй эрдэмтэн, төр нийгмийн зүтгэлтэн Мэргэн гүн Гомбожавын мэндэлсний 110 жилийн ойг 2016 онд Монгол улсад ёслол төгөлдөр тэмдэглэн өнгөрүүлэв. Үүнд, миний бие Монгол улсынхаа ХХ зууны ээдрээт баялаг түүхийг халдан судалж хараахан зүрхлээгүй байгаа тул Мэргэн гүн Гомбожавын ажил үйлс, амьдралын талаар өмнөх судалгааг ахиулж нэмсэн зүйлийг энэ хэр хэлж, хийж чадахгүй, хүчин мөхөсдөх учир харин түүний өвөг дээдэс, ялангуяа манай өмнөх түүх бичлэгт ихээхэн бүдэг бичигдэж ирсэн Манж Чин улсын эрхшээлд орохоос өмнөх үеийн Халхын зүүн гарын Сайн ноёны төрөл ноёд тайж нарын намтар үйл ажиллагаа, тэдний харьяат улс, хошуу нутаг
бүрэлдсэн байдлын тухай бяцхан өгүүлэл өөрийн судалгаан дээр тулгуурлан бэлтгэснээ өргөн олон эрдэмтэн мэргэдийн мэлмийд өргөн толилуулж байна.

This article continues the study of ethnic history and ethnic processes that took place in the space of Inner Asia. A comprehensive comparative analysis of the ethnic composition of the Turkic and Mongoliс peoples of Siberia, using sources of Russian administrative management, made it possible to analyze in detail the tribal structure of the Yakut and Buryat communities.
The study of array of Yakut and Buryat ethnonyms made it possible to distinguish four ethnonyms, on the example of which one can clearly trace the difference between ethnic groups in the Baikal and Lensky regions. Ethnonyms reflect the participation of the Buryat stratum in the ethnogenesis of the Yakuts, as indicated by the Buryat form of word formation. At the same time, through the prism of the Buryat stratum in the ethnogenesis of the Yakuts, one can see earlier ties of the ancestors of the Yakuts with the population of the Sayan-Khubsugul region — in Mongolian time (salji'ut). Ethnonyms revealed in the Yakut environment also reveal ties with Oirats. The linguistic reconstruction of the Yakut ethnonyms made it possible to establish the participation in the ethnogenesis of the Yakuts me-dieval Oirat community — ölöt. Relations with other regions of the Mongol Empire are also indirectly revealed — a reflection of these medieval ties, in our opinion, is the presence in the environment of the Buryats of the ethnonym Qangin and Sartul, which is assumed that they are homogenous Kipchaks and population of Central Asia, who merged into the Early Buryat community.
The results of the study reflect the complexity of the ethnic processes that took place among the Mongolian and Turkic nomads of Eurasia. The data obtained help to clarify the ethnic composition of the population of both Mongolia and Buryatia and Yakutia.

The publications of and opened a new round in the discussion about the subclassification of the Tungusic language family. In this paper it is argued that both appproaches, though full of fresh and important insights, may not replace the well-established principle of shared innovations, as formulated by Leskien (1876). Using this principle, it can be shown that, in spite of frequent claims to the contrary, Tungusic is indeed, at least on the earliest chronological level, classifyable according to the often rejected dendritic model. The treatment of Oroč and Udi as originally Northern Tungusic languages, which underwent considerable areal influence from Southern Tungusic (Nanaic) languages -rather than the other way round, or setting up a special "Central Tungusic" branch -is able to remove some inconsistencies of earlier attempts to classify Tungusic.

The paper raises issue of Dorzhi Banzarov (1822-1855), the first Buryat scholar whose life from an early age belonged to public debates around empire, race, nationality, culture, oppression, inequality, religious identity, regress and progress. The paper is focused on biographical discourses around Banzarov, his personality and fate. Various authors and commentators in different epochs wrote of him as of a prodigy with barbarous appearance and European demeaner, the living evidence of salutary effect of European education on backward races, a patron of the Buryat ‘aliens’ protecting them from encroachments of the empire and Orthodox mission and, finally, the first Buryat socialist and materialist fallen victim to Tsardom and Church. Banzarov’s longer and meaningful life in numerous biographies seems to be more approachable for critical analysis and informative for comprehension of historical process. To look at the evolution of biographic discourse focused on one personality is obviously advantageous as it helps to grasp what otherwise remains obscure and hidden: change of generational paradigms, dimensions of thinking inertia, blurring borders between adjacent discourses and the issues of subjectivity. In Banzarov’s  case, this approach demonstrates how in the works of his contemporaries, and later, Siberian regionalists, leaders of the Buryat national movement, Soviet ideologists, his image of sauvage civilisé evolved to a progressive pre-Marxist materialist anf anti-colonial icon. The papers traces how mythologized image of Dorzhi Banzarov continued to be instrumental in setting points of reference in relations between Russian imperial and Soviet officialdom and the Buryat ethnic minority through time and generations.

The article deals with the study of ethnic composition of the Olkhon Buryats and features of their expansion on the territory of the former Olkhonskaya Stepnaya Duma, which was splitted into two parts called Kutulskaya and Yelantsinskaya indigenous authorities in 1890. Creation of the first Buryat territorial administrative units – Mirskaya izba and Steppe bureau (Stepnaya kontora) and their further development to Steppe Dumas led to the formation of ethno-territorial groups of Buryat people, the identity of which remains relevant to the present time. One of these groups had become Olkhon Buryats. The ethnic composition of the Olkhon Buryat occupying the west bank of Lake Baikal and Island of Olkhon reprerents an interest of tribes that lived in the contacting zone with population of Upper Lena and Kuda Steppes from the west and with population of the eastern bank of Lake Baikal, Lower Selenga and Barguzin valley. Buffer status of the Olkhon region led to the emergence and settling in this area during different periods of the history of ethnic Mongol, Turkic, Tungusic tribes, such as Shono, Abazai, Bayandai, Hengelder, Segenut, Galzut, Qaital, Qamnai, etc. Also among the Buryats were settled Irkit tribe. Its genesis is connected to Samoyedic peoples who lived in Sayan region long before turkic and mongolic tribe. Some of them preserved traditional reindeer husbandry in 19th century. This study continues the discussion on ethnicity and origin of small Buryat tribes and their relations with the Mongolic and Turkic tribes in Central Asia and Southern Siberia. Reconstruction of the network of settlement of Buryat ethnic groups in the investigated territory in the 19th allowed to recover the most complete picture of the Olkhon Buryats settlement with an indication of the maximum number of uluses, that existed at the end of the 19th century. Also on the author's map was allocated status of the territory and the ratio of the density of population of the Buryat tribes.

В апреле 1920 года на территории российского Дальнего Востока возникло новое государство, известное как Дальневосточная республика (ДВР). Формально независимая и будто бы воплотившая идеи сибирского областничества, она находилась под контролем большевиков. Но была ли ДВР лишь проводником их политики? Исследование Ивана Саблина охватывает историю Дальнего Востока 1900–1920-х годов и посвящено сосуществованию и конкуренции различных взглядов на будущее региона в данный период. Националистические сценарии связывали это будущее с интересами одной из групп местного населения: русских, бурят-монголов, корейцев, украинцев и других. В рамках империалистических проектов предпринимались попытки интегрировать регион в политические и экономические зоны влияния Японии и США. Большевики рассматривали Дальний Восток как плацдарм для экспорта революции в Монголию, Корею, Китай и Японию. Сторонники регионалистских (областнических) идей ставили своей целью независимость или широкую региональную автономию Сибири и Дальнего Востока. На пересечении этих сценариев и появилась ДВР, существовавшая всего два года. Автор анализирует многовекторную политическую активность в регионе и объясняет, чем была обусловлена победа большевистской версии государственнического имперского национализма.

В учебном пособии представлена история распространения буддизма среди хори-бурят - одной из крупных составных частей бурятского народа. На основе различных источников освещены вопросы строительства буддийских монастырей, границы их приходов, культурно-просветительская и хозяйственно-финансовая деятельность, книгопечатание.

One of the main aims of this book is to dispel the misconceptions and disinformation that Yungdrung Bön is a kind of Tibetan shamanism using blood sacrifices and black magic which later took on some aspects of Indian Buddhism in a deliberate attempt to appear more ‘Buddhist’. We dismantle this myth from many sides: firstly, by looking into the history and doctrines of Yungdrung Bön itself, which are the teachings of Tönpa Shenrab Miwo, the Central Asian Buddha who – according to traditional Bönpo reckoning – predates the later Indian Buddha Shakyamuni by many thousands of years; secondly, by detailing the differences and similarities between the multiple aspects of various types of Tibetan Bön; thirdly, by methodically comparing Yungdrung Bön’s base, view, path, myths, beliefs, rituals and deities with those of Tibetan Buddhism, Prehistoric Bön in general and Buryatian Bө Murgel in particular. It is my hope that the materials presented here will aid the reader in gaining a better understanding of the true relationship between Yungdrung Bön and Buddhism and thereby contribute to overcoming sectarianism, a serious obstacle for practice and study both among Tibetans and in the West.
The other tradition we shall examine in detail is Bө Murgel of Buryatia. We shall demonstrate that Bө Murgel, sometimes called Tengrism by Russian scholars, is in reality a syncretic tradition embracing several kinds of Prehistoric Bön akin to Tibetan Lha Bön and Düd Bön which, possibly, includes fragments of Yungdrung Bön along with methods from other Siberian spiritual and cultural streams. Because of this rich diversity and the many layers contained within it, and because it is a living tradition related to Tibetan Bön which can still be studied from ‘within’, Buryatian Bө Murgel can play a unique and important role in shedding light on the origins and culture of Bön. Through the comparative study of the views, myths and practical methods of Bө Murgel and what we know about the Prehistoric Bön of Tibet, poorly understood aspects of both belief systems can be further illuminated.
Our examination of living traditions and historical sources will also demonstrate that a prehistoric form, or forms, of Bön was most likely practised by many peoples over many eons in many diverse locations in Eurasia and elsewhere with considerable impact on the development of subsequent belief systems.
As for so-called ‘shamanism’, it is my hope that the detailed exposition covering the initiation process, lives and techniques of Buryatian Bө and Utgan found in this book will help to lift the veil of ignorance surrounding the indispensable qualities needed to become a shaman and the tremendous challenges, responsibilities and suffering this calling entails.
Finally, by making available hitherto unpublished materials and pictures pertaining to both Yungdrung Bön and Bө Murgel, I hope the reader will gain a wider understanding and appreciation of these little known traditions which are in fact an important part of our common world heritage.
In this study, I take an approach which may be somewhat unorthodox for research into comparative religions, namely that of an ‘insider’. That means that, while reference is made to other sources, the main core of presentations on Yungdrung Bön and Bө Murgel is based on traditional texts and information given by adherents to these traditions. This includes matters relating to the origin of the teachings, their history, mythology and so on. Although I am aware that some of the traditional dates – especially as regards Bön – are disputed by some Western and Buddhist scholars, I have chosen to follow the traditional reckoning, following the premise of ‘innocent until proven guilty’: although there is insufficient hard proof to support these ancient dates at present, they cannot be simply discarded outright as there is equally insufficient evidence to disprove traditional chronology. In Chapter XV in particular, I put forward some arguments based on scientific findings and theories which may support the antiquity of the founder of Yungdrung Bön, Tönpa Shenrab Miwo, and his teachings. As regards the study of rituals, in many instances I draw upon my own experiences and observations in both Yungdrung Bön and Bө Murgel which are pinned against materials contained in works of prominent scholars in the fields of Bön and Siberian Shamanism. I have been privileged to work closely with Yongdzin Lopön Tenzin Namdak Rinpoche and with his kind permission have included some lengthy excerpts from edited transcripts of his teachings, as well as interviews and presentations given for the purpose of this publication.
Although I have consulted many knowledgeable scholars and practitioners of both Yungdrung Bön and Bө Murgel in the course of my research, I must point out that the ideas presented in this book and the conclusions I have drawn are my own and do not represent the views of the individual practitioners or informants from Yungdrung Bön, Tibetan Buddhism or Bө Murgel unless otherwise stated. The nature of the field of this research allows for different interpretations depending on the angle from which a topic is observed and which aspects are emphasised. Research is in a state of constant flux and as new facts come to light, assumptions based on outdated information are naturally challenged. I invite readers to keep an open mind and make their own judgement on the materials and views presented here.

Одоогийн Монгол улсын Хөвсгөл, Булган, Сэлэнгэ, Төв, Хэнтий, Дорнод аймгуудад олон цөөн тоотойгоор буриад монголчууд оршин суудаг. Эдгээр буриад монголчууд нь XX зууны эхэн үед тухайн үеийн Хаант Орос болон Зөвлөлт Холбоот улсын нутгаас дүрвэн нүүдэллэж ирсэн хүмүүсийн хойчис юм. Буриад монголчуудын нүүдэл нь хэдэн арван жил үргэлжилсэн хөдөлгөөнт үйл явц байсан бөгөөд 1935 он гэхэд одоогийн буриад монголчуудын оршин суугаа газар орон тодорхой болж, засаг захиргааны нэгжүүд ерөнхийдөө байгуулагдаж
дууссан байна. Өмнөх судалгаанд Монгол газар нүүдэллэн ирсэн буриад монголчуудыг засаг захиргааны хувьд зохион байгуулж, Монгол улсын харьяанд багтаан оруулсан үйл явц нь, Монголд Ардын засаг тогтсоноос хойш эхэлж, 1923 онд анхны буриад монголчуудын засаг захиргааны тусгай нэгж болох хошуудыг зохион байгуулсан гэж үзсээр ирсэн юм. Харин бидэнд олдсон зарим нэг шинэ баримт мэдээгээр энэ цаг хугацааг урагшлуулан үзэх боломжтой болсон тул энэ бяцхан өгүүлэлд судалгааны явцын үр дүнг танилцуулахаар зорилоо.

Монография представляет специальное исследование по истории расселения бурят в XIX в. в составе Российской империи. Работа дополнена анализом этимологии бурятских макро- и микроэтнонимов. Важнейшим результатом являются этнические карты Прибайкалья, отражающие административный статус
территорий, расселение и этнический состав бурят, бурятские населенные пункты конца XIX в., численность населения и другие сведения.
Для широкого круга читателей.

This article explores the Bön phenomenon from a larger perspective, that of the Eurasian cultural and religious heritage, and tackles the following question: Tibetan Bön is a complex and multifaceted phenomenon but do its origins lie in the Tibetan Plateau as such? I shall attempt to answer this by looking at three areas:

-Firstly, the prehistoric pan-Eurasian cult of the Sky Deer;-Secondly, the links between rock carvings in Gilgit and Bönpo mchod rten;-And finally, parallels between episodes in the Ṛgveda and the life story of Ston pa gshen rab.

This article continues a series of research works on ethnic coraposition of the Buryat popu¬lation using the case-study of national administrative bodies of the 19th century Russian Еmрirе - the Steppe Dumas. This paper examines the ethnic composition and settlement patterns in the Qudara Steppe Duma. Based on primary archival sources, published sources and field records the author reconstructs the ethnic composition and settlement territories of the Qudara Steppe Duma indicating settlements and administrative borders.

The Russian Far East was a remarkably fluid region in the period leading up to, during, and after the Russian Revolution. The different contenders in play in the region, imagining and working toward alternative futures, comprised different national groups, including Russians, Buryat-Mongols, Koreans, and Ukrainians; different imperialist projects, including Japanese and American attempts to integrate the region into their political and economic spheres of influence as well as the legacies of Russian expansionism and Bolshevik efforts to export the revolution to Mongolia, Korea, China, and Japan; and various local regionalists, who aimed for independence or strong regional autonomy for distinct Siberian and Far Eastern communities and whose efforts culminated in the short-lived Far Eastern Republic of 1920–1922. The Rise and Fall of Russia’s Far Eastern Republic, 1905–1922 charts developments in the region, examines the interplay of the various forces, and explains how a Bolshevik version of state-centered nationalism prevailed.

This article looks at the particular ways in which shamanic sacred places are being constructed through tourist performances. Focusing on the guided tours in Olkhon Island conducted by a Buryat shaman, the article maps out the various meanings of this tourist phenomenon in the context of Buryat shamanic revival. It interprets tourist performances as forms of social action and as a paradigmatic example of how contemporary Buryats fashion their ethnic and religious identity, arguing that this form of shamanic tourism results in the greater articulation (rather than the diminution) of cultural heritage. Focusing on the intercultural production of sacred sites as one part of multi-faceted shamanic revitalization process, the article demonstrates that it is through reinvention of shamanism as a "genuine world religion"-which fashions sacred sites as equivalents of "temples" (in this case in tourist discourse)-indigenous activists stake out political ground for reclaiming sacred sites.

Предлагаем вашему вниманию второй выпуск журнала Tartaria Magna (Тартария Магна), в котором мы продолжаем тему противостояния и компромисса между "своим" и "чужим". В этом выпуске представлены исследования авторов, так или иначе касающиеся вопросов конструирования и разрушения социальных границ религиями. Второй выпуск Tartaria Magna носит название "Мир "своих" и "чужих": Духовные братья, священные враги" ( www.tartaria-magna.ru ). Как и круг поднимаемых проблем, исследовательская география выпуска традиционно широка - от Прибалтики до Тибета, от Закавказья до Забайкалья. В выпуске представлены исследования авторов из разных стран, занимающихся изучением различных народов и культур, но всех их объединяет высокий исследовательский уровень, проблематика номера и... журнал Tartaria Magna.

Proceedings  of the international symposium "Buddhist art: traditions and innovations" which took place on  August 4-6, 2017 in Ulan-Ude (Russia). The theme of the upcoming symposium was “Buddhist Art in Eurasian Cultural Spaces: Diversity in Harmony” is the co-existence of different cultures united by the unique spiritual impulse of Buddhism. This collection features papers on Buddhist art, new forms of architecture and traditional thanka painting, as well as the problem of coexistence between tradition and innovations within sacral Buddhist art in modern global world. The book can be useful to researchers and students of different departments – history of art, cultural studies, oriental studies, philosophers, and also a wide range of the readers who are interested in Buddhist culture.

"The Kazan Khanate has been founded in 1446 by Mahmutek Khan. The Khanate kept its policital, military and economical relations with Moscovy Principality from its founding until its falldown. These relations which lasted for about a century can be divided into three periods.
At beginning of the first period which lasted until 1518, both states had equal status. Although Kazan became a satellite of Moscovy between 1487 and 1505, it still did not put itself under the yoke of Moscovy. The second period started with admission of the Kazan khanship of Shah Ali in 1518 and witnessed the standoff between Crimea and Moscovy over Kazan. During this period, the Khanate of Kazan lost its independence and found itself under the yoke of said two states from time to time. This period came to an end when Ivan IV, has declared himself a Tsar. And the third period witnessed the falldown of the Kazan. Khanate. Most distinctive feature of this period was the Militarist Orthodox Ideology put into practice by the Tsarist Regime of Moscovy as a state policy. Acting in this direction, Moscovy became an imperial power.
One of the most important military – political figures of the last two periods is Shah Ali. During his first khanship in Kazan (1519 – 1521), Kazan has officially yielded to Moscovy’s sovereignty. He administered the construction of Vasiligorod of strategic importance in 1523 and inspired the idea of construction of Sviyajsk in 1551. These are the first two steps towards the fall down of the Khanate of Kazan. And the construction of these castles had been followed by the invasion of the Kazan by Moscovy in October, 1552, as the third step."

ÖZET Bu çalışmada belirli ekonomik veya politik hedeflere ulaşmak doğrultusunda toplumsal duygu ve hissiyatlara belirli anlamlar yüklenerek sembolleştirilme süreçleri Asyalılık ve Pan-Mongolizm örneğinde incelenmektedir. Asyalılık ve Pan-Mongolizm gibi olgular farklı politik akımların hedefleri doğrultusunda sembolleştirilmiştir. Her ne kadar bu aktörler aynı sembolleri kullanmış olsalarda, sembolleşen bu olgular içerik olarak farklı anlamlar kazandıkları gibi aynı zamanda birbirleri ile çatışan politik hareketleri simgelemektedirler. ABSTRACT This study analyses the process of creating symbols by charging social and emotional sentiments with specific meanings in order to attain certain economic or politic objectives in example of Asiatism and Pan-Mongolism. Concepts like Asiatism and Pan-Mongolism were symbolized according to the interest of the various political actors. These concepts, having already been converted into symbols, acquired dissimilar content and also symbolized conflicting political actions despite the use of same symbols by the actors.

Батоцыренов Э.А. Ресурсы рек Бурятии для водного туризма // Инновационное развитие агропромышленного комплекса и аграрного образования: Материалы международной научно-практической конференции. -Улан-Удэ: Изд-во БГСХА им. В.Р. Филиппова, 2011.-С. 192-197) Аннотация В статье рассматриваются перспективы развития водного туризма в Республике Бурятия. Даны физико-географические характеристики сплавных рек территории Бурятии. Представлена методика составления карт сплавных рек. Ключевые слова: водный туризм, сплавные реки, физикогеографическая характеристика рек, ресурсы для водного туризма, экологический туризм. Введение Территория республики имеет хорошо развитую речную сеть, представленную крупными водотоками: Селенгой, Баргузином, Верхней Ангарой, Витимом и др. В Бурятии насчитывается до 9 тыс. рек и речек, которые относятся к водосборной площади Байкала и бассейнам крупных рек Сибири -Енисея и Лены. К бассейну Байкала можно отнести самую крупную реку Бурятии -Селенгу, а также интересные и своеобразные реки -Баргузин, Верхняя Ангара, Снежная, Турка, Чикой, Хилок и др. В бассейн Енисея входят 4 крупные реки -Ока, Китой, Белая, Иркут. В бассейн Лены впадают бурные горные реки -Витим, Цыпа, Муя.

УДК -58 (571.53) ББК -28.5л6(2Р-4Ир) К 89 Печатается по решению учебно-методического совета биолого-почвенного факультета Иркутского государственного университета от 30 мая 2005 г. Рецензенты: канд.биол.наук А.М.Зарубин, кафедра ботаники и генетики ИГУ; канд.биол.наук И.Г.Лукина, кафедра ботаники и луговедения ИГСХА; канд.биол.наук А.В.Лиштва, кафедра биологии ИГПУ; канд.биол.наук С.Г.Казановский, Сибирский институт физиологии и биохимии растений СО РАН, Иркутск КУЗЕВАНОВ В.Я., СИЗЫХ С.В. Ресурсы Ботанического сада Иркутского государственного университета: научные, образовательные и социально-экологические аспекты. Справочно-методическое пособие.-Иркутск: Изд-во Иркут. гос. ун-та, 2005.-243 с. Библиогр. 82 назв. Табл. 31. Ил. 18. Прил. 5.

ЖУРНАЛ ТАРТАРИЯ МАГНА

Концепт Tartaria Magna, никогда не имевший эквивалентов в восточной географии, использовался в европейской науке с эпохи Ренессанса для обозначения обширных, малонаселенных, малоизученных и потому казавшихся враждебными территорий, границы которых были весьма условными. На карте Ортелия второй половины XVI века Великая Тартария простирается от низовий Волги и Прикаспия до океана, позднее получившего имя Тихого, ограничиваясь с севера Oceanus Scythicus или Mare Glaciale, а с юга горами Кавказскими и Китаем. В дальнейшем эти границы расширились и получили некоторую детализацию, включив в себя Московское царство, Среднюю Азию, Тибет и Монголию. Позднее иезуиты посчитали правильным присовокупить к Тартарии и земли маньчжуров. В глазах европейских хронистов и картографов Tartaria Magna никогда не была единым целым, хотя в разное время с ней связывались и империя монголов, и Золотая Орда, и Цинская империя и обширное царство Романовых. И все же Grand Tartarie всегда оставалась понятием собирательным. Мы также не склонны видеть в Великой Тартарии четко очерченный географический регион или, вслед за новыми хронологами, конкретное историко-политическое целое. Tartaria Magna в имени нашего журнала это скорее исследовательское поле, одновременно дающее представление о нестрогих географических границах изыскательского интереса, совпадающих с формулировкой, появившейся в Британской энциклопедии в 1771 году, и подчеркивающее идею об этом евразийском хартленде как о все еще неизвестном и непонятом регионе мира. По мысли создателей, журнал объединит на своих страницах историков, культурологов и антропологов самых разных научных школ и направлений. Журнал выходит на русском языке, и одна из его основных миссий представить русскоязычному читателю результаты изысканий международных исследователей в русских переводах.
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Buriat Tibetan influenced Buddhist artistic achievements consist of an extraordinary array of remarkable sculptures in stone, wood and terracotta, cast bronzes with inlaid stones, gilding and pigment and the beautifully detailed religious and ritualistic paintings-mandalas and images of gods and goddesses, bodhisattvas, spiritual masters, lamas and other proeminent spiritual figures, cosmograms along with representations of various eschatological myths. The organization of the aesthetic adventure into the Tibetan artistic influence in Buryatia is envisioned, at the risk of being simplistic, following the exhibition narrative: the material has been divided in two broad historical and cultural zones with emphasis on the distinct aesthetic cohesiveness, whereas Tibetan influence should be of particular interest. Our knowledge of historicity of Buryat Buddhism is primarily based on very few comprehensive books and articles that provide data for the monastic chronology and for the special artistic motifs which distinguish within the tradition.*The growing recognition of the importance of Tibetan 'patronage' in Buryatia is shown in Buyandalai Dooramba's chorography bearing the title Buriyad yajar-un burqan-u sasin ker delgeregsen kiged sasin bariyici kedun blam-anar-un cadig tobci tedui ogulegsen selte orosiba* 1