Library
|
Your profile |
Litera
Reference:
Koftun V.V., Gegelova N.S.
Preservation of the national and cultural identity of the Buryats and the role of the media in reflecting these processes
// Litera.
2024. ¹ 11.
P. 163-175.
DOI: 10.25136/2409-8698.2024.11.72171 EDN: QLRDIK URL: https://en.nbpublish.com/library_read_article.php?id=72171
Preservation of the national and cultural identity of the Buryats and the role of the media in reflecting these processes
DOI: 10.25136/2409-8698.2024.11.72171EDN: QLRDIKReceived: 01-11-2024Published: 02-12-2024Abstract: The subject of the study is the coverage in the Russian federal and regional media of issues of preserving the national and cultural identity of the Buryat people, including the role of shamanism and cultural traditions in this process. The object of the study is media resources that raise the topic of Buryat identity, including the magazines "Baigal" and "Morin Khuur", as well as news publications for 2020-2024. The author examines in detail such aspects of the topic as the role of shamanism in the cultural revival of the Buryats and its functions in society, as well as the importance of genealogical knowledge for the social structure of the Buryat people based on the views of the Japanese Mongolologist I. Shimamura. The theoretical basis was the ideas of Russian and Western scientists about values and civilizational confrontation. Particular attention is paid to interdisciplinary analysis, including philosophical, social and cultural aspects, and a comparison of ways to consider the topic at the federal and regional levels. The research methodology includes a comparative analysis of federal and regional media on the topic of Buryat identity, as well as a content analysis of publications for 2020-2024. The scientific novelty of this study lies in the consideration of shamanism as a cultural phenomenon and a tool in restoring the identity of the Buryats. The original element of the work is the proof of the need for knowledge of genealogy for Buryat society and its dominant role in preserving ethnic identity. For the first time, the article compares two levels of media, which helps to understand what accents different media make on preserving the culture and traditions of the Buryats. The novelty of the research is manifested in the analysis of that part of the Russian media agenda, which was previously rarely covered in the context of Buryat identity in Mongolia. As a result, such features of the presentation of this topic in the media were revealed, as an emphasis on the integrating role of shamanism in the Buryat community and its importance for interaction with other peoples. Keywords: Buryats, national and cultural identity, media, shamanism, genealogy, Aga-Buryats, Agin-Buryats, rituals, multipolarity, civilizational confrontationThis article is automatically translated. Introduction
The multipolarity of the world is a necessary condition of modernity, as many political leaders are talking about today. First of all, it is a world order that takes into account the interests of not one superpower, but many countries with sufficient independence, potential and a solid foundation of national sovereignty and traditions. The right to be a self-sufficient state is based on the need to actively position itself in the international arena, which is unacceptable for supporters of unipolarity. However, in the conditions of the existence of a variety of countries belonging to the world community, it is impossible for a long-term dominance of only one leader, only one value system. The famous Russian diplomat E. M. Primakov believed that "the uneven development of states will manifest itself mainly in antagonistic forms ... even the dominant power historically will not be able to form a unipolar world order" [1, p. 155]. In Russian, Soviet and modern foreign journalism, the topic of traditional values has always been relevant. Nowadays, the conditions created in the world community force us to turn to this topic again and treat it taking into account the realities of today. The relevance of the topic lies in the fact that at the moment the confrontation between two civilizations, two value systems has intensified: Western and Russian, which defends not only its right to its own traditional values, but also the rights of other peoples to identity and cultural revival.
The confrontation between the Russian and Western value systems
Considering the origins of the confrontation of value systems, it is worth, first of all, referring to the book by the American sociologist S. Huntington "Clash of Civilizations" [2], which suggests the inevitability of confrontation between different civilizations. According to S. Huntington's forecasts, seven to eight of the largest civilizations will have a significant impact on the emerging image of the world. Among them are Western, Confucian, Japanese, Islamic, Hindu, Orthodox Slavic, Latin American and African civilizations. The most significant conflicts of the future will take place along the fault lines between civilizations (boundaries between civilizations) due to the deep differences between them. Each civilization has its own unique religion, history, language, culture and traditions. Representatives of different civilizations interpret the relationship between God and man, individual and group in different ways. Their ideas about the importance of rights and duties, freedom and coercion differ dramatically. For many centuries, the longest and bloodiest conflicts have occurred due to differences between civilizations. Huntington attributes Russia, along with India and Japan, to the swinging civilizations that can support both the West and its opponents (Islam and China). Unlike the Russian civilization, the fundamental principles of Western civilization have always been "abstract reason" and economic materialism, which "dissolves the personal principle in the mass consciousness" [3, p. 123]. "Abstract reason" (syllogism), in the words of I. V. Kireevsky, is a "centuries-old cold analysis" that destroyed the foundations of the European Enlightenment from the moment of its development, so that the original ideas of the Enlightenment came into conflict with its latest results [4]. Value in Western philosophy has different interpretations, and this is due to differences in solving the problem of the ratio of objective and subjective. T. Parsons [5], A. D. Toynbee [6] believed that society develops values as a result of its activities. F. Brentano [7], A. Mainong [8], M. Scheler [9] They especially emphasized the objectivity of the feeling itself and, consequently, the objective nature of values, which are the higher the more durable they are and the greater the satisfaction that people gain through them. D. Dewey [10], R. B. Peri [11] noted the subjectivity of values. Their occurrence is associated with human feelings, with situations experienced by them and with the allocation of significant qualities and properties of only those objects or phenomena that are involved in the activity of the subject [11, p. 33]. In the works of European philosophers, there are reflections on the crisis of European culture, and assumptions about the crisis of civilization have been repeatedly made. The most popular criticism of European culture by O. Spengler, of the classical critics — F. Nietzsche and G. Marcuse [12, p. 114]. The statement about the crisis of civilization was especially acute at the moment when fascism was established in Europe, demonstrating the impotence of science with its rationalistic attitude towards strength and reason [12, p. 114]. Modern Western civilization focuses on the individual as a brick of the social universe, an atom of the history of society and culture. Western individualism is not based solely on a specific human self. The whole Western culture is permeated by the principle of individuality, which can be embodied in a group (collective), the state, etc. [13, p. 57]. So, it is normal in the West to profit from loved ones. It is usually considered that a Westerner is a civilized person. But what is the meaning of this concept? Among other things, it means an individual who is subject to external laws, some kind of "standardization", but over time loses inner freedom and the true spirit of creative culture, and with it his own national roots [13, p. 57]. It is true to believe that most people in the West are consumers, and Russians are seekers of justice.
Preservation of the national and cultural identity of the Buryats
In this sense, it is interesting to consider the aspect of the search for the national identity of the Buryats living in Mongolia and Russia and trying to preserve their own traditions and culture from the standpoint of the QMS. The basis for this study was the work of the Japanese Mongolologist I. Shimamura "The movement for the reconstruction of identity through shamanism: the example of the Aga Buryats in post-socialist Mongolia", which examines the Mongolian ethnic minority of the Aga Buryats of the Aimag (administrative unit) Dornod in Mongolia [14]. After the collapse of the Soviet Union, some national minorities began to declare their ethnic identity more loudly. This led to various attempts to revive the cultural characteristics of the people, which were eradicated during a long period of standardization on the Soviet model. During the Soviet period, attempts were made in Mongolia to create a homogeneous (homogeneous) nation by eliminating cultural differences between ethnic minorities. It should be noted that the cultural revival of the Agha Buryats took place during the period when Mongolia made the transition to capitalism, which meant not only the transition to a new economic system, but also the introduction of the principles of freedom (religion, culture) and democracy into Mongolian society. The ambiguous nature of such changes in Mongolia was noted in their works by P. Sabloff [15], D. Bumochir [16] and others. Shamanism plays an important role in restoring the national identity of the Agha Buryats: shamans, long considered extinct, have not only been revived, but their number has been growing rapidly among the Agha Buryats in the Dornod aimag since the democratization of 1990 in Mongolia. Buryats historically lived in the area of Lake Baikal, this territory is the northern border of Mongolia. At the end of the XVII century. the Buryats came under the control of Imperial Russia. Subsequently, the October Revolution of 1917 in Russia caused anarchy in the place of their historical residence. In these tragic circumstances, some Aga-Buryats and Khori-Buryats (a subethnos of the Buryat people) decided to flee their native places, where banditry and murders have become commonplace. Their destination was another country — (External) Mongolia and Inner Mongolia. It is worth noting that the language is the carrier of the culture of the people, uniting them, therefore, the process of reviving written genealogies — ugai besheg (ugiin bichig in standard Mongolian spelling) among the Agha Buryats is a "movement reviving genealogy". In particular, this movement focuses on the genealogical gaps caused by the political purges of the 1930s in Soviet Mongolia and cultural assimilation in the following decades. First of all, tragic memories forced Aga-Buryats without genealogical knowledge to start searching for their ancestral roots through an appeal to shamanism. The features of the Buryat culture are considered in the most detail in the works "The Buryat-Mongols' Way of Being and Their National Image of the World" by I. Boldonova [17], as well as "Nationalism and Hybridity in Mongolia" by U. Bulaga [18], in which the section "Buryats and Hamnigans from Somons" is devoted to the study of the Agha-Buryats Dashbalbara and Dadala." It is necessary to refer to the data for 2000, obtained by the Japanese Mongol scholar I. Shimamura, on the growth of shamans among the Agha Buryats of Dornod. Only in this year, more than 10 Buryats became shamans in 4 Buryat somons (county administrative districts): Bayan-Uul, Bayan-Dun, Tsagaan-Ovoo and Dashbalbar in Dornod, which indicates the rapid spread of shamans [14, pp. 198-199]. It is noteworthy that the revival of Buryat shamanism is not limited only to Mongolia, this phenomenon is observed beyond national borders. In the 2000s, many Buryats from Russia traveled to Dornod and underwent shamanic initiation under the guidance of Mongolian-Buryat shaman masters (bagsh boo). Some of the master shamans were later invited to Buryatia to conduct initiations, since Dornod is the epicenter of the spread of shamanism among the scattered Agha Buryats. It is important to note that Shimamura believes that it is incorrect to describe the spread of shamans as a "revival" of a past tradition, but it should be considered as the emergence of a new movement to find one's own nationality. It is necessary to describe how the process of becoming a shaman takes place. Before a person becomes a shaman, he inevitably experiences a mental or physical disorder called "shamanic disease" or "divine disease". At this stage, the patient is not a shaman and chooses treatment. If, despite all kinds of treatment, he does not recover from an "unknown disease," he decides to turn to a shaman. When it comes to interpreting the cause of the disease in aga-Buryats, a male shaman (boo) or a female shaman (udgan) diagnoses the disease of the future shaman as a "divine disease" and usually utters the following phrase: "Your ug demands (calls) you (ug neheh). If you don't decide to become a shaman, you're going to die soon!" The word "ug" refers to ancestors who were religious figures, shamans, and sometimes even lamas (monks) during their lifetime. Thus, the diagnosis is made: one of the spirits of her or his shamanic ancestors wants her or him to become a shaman, and that the patient will die if the requirements of this spirit are not met. After diagnosis, the shaman informs the neophyte (newly consecrated) when and where to perform the initiation ceremony. The main question of the initiation of a new shaman is to know the name of the ancestor who "demands". An important moment in the formation of a new shaman (boo) or (udgan) is the indwelling of the spirit into one's body. Before initiation, the new shaman does not know the name of the spirit (uga), which requires him to become a shaman. The rite of initiation into shamans is called "shanar", which means the quality of a shaman, and the ritual action is called "shanar hiih" — "to put this quality into the body of a shaman." The ritual itself begins with the shaman instructor entering a trance and pronouncing the name of the spirit (uga), whose demands make the candidate feel sick. After establishing the name of uga, the dedicated shaman must, without ceasing, jog and jump around the white birches specially cut down for the "shanaryn mod" ritual for a week. This continues until the ugh spirit enters the body of the convert. At the moment when the spirit inhabits the future shaman, the initiate ascends a tall tree (uur mod), on which he lays eggs made of flour, and coos like a cuckoo, after which he falls to the ground. This practice is called catching the ug spirit - "ug barih". Interestingly, the shanar rite is performed not only at the first initiation into the status of a shaman, but also to increase the shamanic rank. Shamans perform the ritual once a year or every three years until the 13th shanar has passed. In other words, the higher a shaman rises in his rank ladder, the more ugh spirits he finds. It is important that, compared with other Mongolian groups, the Buryats are well aware of their genealogy and the names of their clans in Mongolia, and there are a number of publications on this topic. The Mongolian scientist B. Sumyaabaatar recorded, for example, a large number of genealogies of the Agha Buryats in Mongolia [19]. The research of the previously mentioned Japanese Mongolologist I. Shimamura, conducted by him in Dornod intermittently between the summer of 1999 and the spring of 2001, confirms that most Aga-Buryats can name up to 5-9 generations on the paternal side, some of them even have written genealogies. It is very important for the Agha Buryats to remember ug: the paternal line of origin and the names of the clans. Shimamura notes that he has heard Agha Buryats say many times: "It is important to know our ugh garhwal (Buryat term for Mongolian "ugh garal" — roots, genealogies). This is history!" or "We know our ugh garhwal much better than khalkhi." (Khalkhs (Khalkha Mongols) are the Mongolian people who make up the main population of Mongolia). The Aga-Buryats themselves explain the desire to revive their genealogy in the following way: knowledge of paternal genealogy and generic names is of fundamental importance when marrying. Indeed, if the bride and groom cannot give their genealogies and clan names of both parties, the marriage will not be allowed. Researcher F. Barth notes that if the Aga-Buryat group tries to preserve its identity when its members interact with other ethnic groups, this entails the need to establish criteria for determining membership and the reasons for exclusion from it [20, p. 15]. If we apply this theory to the case of the Aga Buryats (Agin Buryats), then knowledge of genealogy serves to determine membership, and this preserves the Buryat identity today. The results of a survey conducted by Shimamura among Aga-Buryat shamans in Dornod are the most revealing in the context of the search by the Aga-Buryats for their own national and cultural identity. When asked about the reasons for the spread of shamanism, respondents replied that this process is natural for them, because they were under communist pressure for 70 years and lost their roots, so after the regime change, many ugh-spirits began to look for their (scattered) offspring ("yas makhny tasarhar") due to a long separation with my children. A Japanese scientist has discovered a curious fact that sheds new light on the relationship between shamans and their genealogy. Most of the older "boo" who trained the new shamans lost their hereditary and cultural continuity with their ancestors. In other words, their paternal ties were somehow interrupted, since their ancestors were not Buryats by blood, but originally had Russian, Tunguska (Khamnigan) or Khalkha-Mongolian origin. Shimamura's research showed that by the time communism fell in 1990, there were only 4 shamans left in Dornod. The scientist calls them G1 (generation 1). The next generation (G2) are those who were trained by the first four and who became the leaders of the young shamans. The repressions of the 1930s profoundly affected the social structure of the Aga-Buryat society in Mongolia. The high mortality rate among men, as well as cultural assimilation, left many Aga-Buryats in ignorance of their origin and destroyed the "purity" of paternal descent. The revival of shamanism among the Agha Buryats in post-socialist Mongolia is both a Buryat cultural awakening and a means of empowering them. It can be noted that the revival of shamanism in Mongolia and in Russia, where Buryats also live, is consonant with the principles of multipolarity, based on the diversity of cultures, civilizations and models of society organization.
The media about the national and cultural identity of the Buryats
Shamanism is an ambiguous phenomenon, since, on the one hand, the revival of traditions contributes to the preservation of the cultural code of the Buryats, however, on the other hand, there is a commercial aspect associated with conducting shamanic rituals for money. In addition, shamanism, being only an element of culture, cannot be applied to all spheres of society. In particular, this applies to medicine: shamanism does not contribute to the full recovery of a person from serious diseases. However, as shown in the material of the MIR 24 TV company "With a tambourine against infection: how Buryat shamans expelled the coronavirus" [21], faith in one's own healing with the help of religion can give a person certain strength to fight the disease. Analyzing the media of Buryatia, reflecting the processes of changes in society in the formation of national identity, it is worth turning to the topics of such publications as literary, artistic and socio-political magazines "Baigal" and "Morin Huur". Thus, the main task of the Baigal magazine in the 1990s was to highlight the problems of the development of culture, history and local lore in such a direction as the Buryat national unity. Special emphasis was placed on historical works: N. Galdanov's essays on the participants of the Great Patriotic War, articles by G. Banchikov and A. Beach "The tragic history of the Buryat-Mongolian Cavalry Brigade", "Memories of a life lived" by party leader D. N. Radnaev. Along with this, religious issues were considered in the journal, and works on the main directions of Buddhism were published. For example, the autobiography of the Dalai Lama XIV. The work "Dorjo Zhodbo", which is an important Buddhist text, was published in a separate issue in the Old Mongolian script and modern Buryat language. Such publications led to an increase in the mental self-awareness of the Buryat people during this time period. Despite the temporary cessation of publication of the magazine in 1998, its special issue was published in 2005 [22]. It contained masterpieces of post-war Buryat literature, as well as materials about the cultural life of Buryatia: about the current state of literature of the Buryat people. To date, the publisher of the magazine "Baigal" is the Ministry of Culture of Buryatia. It is also worth referring to the history of the development of such a magazine as "Maureen Huur". 1999 is considered the original date of its release. The genre component of the magazine is represented by both Buryat prose and poetic works. The main task of the magazine is to preserve the history of the Buryat people, for this purpose the section "Roots of our Culture" was created, where the stories and novellas of X. Namsaraeva, which are the property of Buryat literature. An important place in the magazine was given to the description of the events of 800 years ago, the period of the formation of the Mongolian statehood. Buddhism was given an equally important place in the journal, the works of Mongolian and Buryat clergymen such as S. Choimaa, D. Dorzhogutabai were published. It is worth saying that modern Buryat shamanism has a lot in common with Mongolian Buddhism. There are many works about the history of the Mongolian religion. Among them: "Ocean of Milk, Ocean of Blood: A Mongolian Monk in the Ruins of the Qing Empire" [23], "Finding the Buddha Hidden below the Sand: Youth, Identity and Narrative in the Revival of Mongolian Buddhism" [24], "Mongolians after Socialism: Politics, Economy, Religion" [25], "Buddhism and Popular Ritual in Mongolian Religion: A Reexamination of the Fire Cult" [26], etc. It should be noted that currently the magazines "Baigal" and "Morin Huur" continue to exist, their content, both in the Soviet period and now, reflects the work of Buryat artists. Special attention should be paid to the special issue of the Baigal magazine from 2016, in which a poem by A. D. Ulzytuev is dedicated to Buryat shamanism, it describes in detail the traditions and rituals inherent in this religion [27]. It is worth noting that in modern realities, when there is a rapid decrease in the number of native speakers of the Buryat language, interest in magazines published in the Buryat language decreases. According to the data for 2016, indicated in the sociolinguistic encyclopedia "Language and Society", the number of people who speak the Buryat language among representatives of this people in the Russian Federation is only 43%. Thus, these publications face the task of preserving their content side, taking into account the demands of the audience and the interests of the Buryat people. During the socialist period, Baigal acted as a guide between the cultures of various peoples of the USSR. After the collapse of the Soviet Union, the number of publications of the journal in the Buryat language increased, currently it is dominated by historical topics. Considering the genres in the magazines "Baigal" and "Morin Huur", one can trace the similarities between them: historical works, religious works, articles about the cultural life of Buryatia, poems in the magazine "Baigal" and prose, poems, short stories, novellas, religious works in the magazine "Morin Huur". Considering such a phenomenon as Buryat shamanism, it is extremely important to mention shamanic organizations that contribute to its active spread. Among them, "Boo Murgal" ("Shamanic faith") and "Tengeri" ("Heaven") occupy a dominant position. Boo Murgal participated in various scientific conferences, among which one can especially highlight the first symposium on shamanism: "Central Asian Shamanism: philosophical, historical, religious aspects" in 1996. The uniqueness of this event lies in the fact that it was attended not only by members of this organization, but also by researchers along with shamans from Chita and Irkutsk regions, Tuva, Khakassia, Mongolia. Moreover, the results of this symposium were of historical importance, as they marked the beginning of meetings of shamanism researchers in Russia and abroad on a permanent basis. Another organization, Tengeri, has focused its activities on interaction with both the scientific community and the media. In 2003, its representatives took part in the research of the Center for the Study of Shamanism in Ulan-Ude. In addition, Tengeri is the initiator of the international scientific and practical conference "Olkhon — the sacred heart of Siberia", which attracted shamans not only from Buryatia, but also from various Western countries. A significant moment that contributed to the popularization of shamanism was the publication by the above-mentioned organization in 2014 of the set of twelve shamanic commandments "The Main Commandments of Tengerianism". It is noteworthy that this brochure was popularized by both small print publications and large TV channels. The head of the Tengeri organization B. Zh. Tsyrendorzhiev, in an interview for the Buryat newspaper Number One, noted that the reason for the publication of the set of commandments was the desire to make publicly available information about shamanic traditions, in the past accessible only to adherents of shamanism [28]. The topic of shamanism occupies one of the leading places in the materials of the Russian media devoted to the national identity of the Buryats. In the course of the study, the author analyzed 52 such information resources. In the process of studying them, it was revealed that this topic is covered less actively in the federal media than in the regional ones. There is an aspect in the regional QMS related to the preservation of shamanism as a religion, the analysis of its current state and the assessment of changes in the number of adherents (Buryad Unen, Babr24, bgtrk.ru , Inform Policy online, editorial office of the Tatarstan magazine, Arig Us, Baikal Daily, IRK.ru , newspaper "Number One", ATV, Transsib.info , "New Buryatia", AIF Irkutsk). In general, both federal and regional publications, despite the ambiguity of shamanism as a phenomenon, note its positive properties. For example, holding shamanic festivals unites shamans from all over the world, including from Western countries, despite the current confrontation between the Russian and Western-centered value systems (Babr24, TASS). Also, these two types of publications especially emphasize the growing interest in shamanism both among representatives of the Buryat people and among people of non-Buryat origin (Baikal Daily, RIA Novosti). A common point for all types of media is that they show various ways to preserve the national identity of the Buryat people (launching the Mungen Tobsho website in order to preserve the Buryat language, storing important literary monuments in electronic format: the Baigal magazine, completely collected in the Buryat language (UlanMedia), updating the Morin Huur magazine (Baikal Daily); publication by the supreme shaman of Ulan-Ude of a book about the ancestral rituals of shamans (newspaper "Number One"), publication in the media of materials about rituals revived by shamans (Buryad Unen), etc.). Regional publications, in turn, note the fact that Buryats turn to shamans for initiation to their culture, which preserves the Buryat identity (IRK.ru , Baikal Daily). It is important to note that the federal media, unlike the regional ones, present the topic of shamanism and the search for national identity by the Buryats more in an entertaining aspect in order to interest wide circles of readers in this issue. In regional publications, one can see a deeper immersion in this topic, since their priority goal is to preserve the historical memory of the Buryat people, their cultural traditions and establish their roots by the Buryats. Moreover, in these media there are entire sections about Buryat shamanism (Inform Policy online). An important point is also the release of programs about shamanism on Buryat television. For example, in 2016, the premiere of the program "Sulde" ("fate") took place on the ATV TV channel. This is a popular science program that aims at an in-depth examination of shamanic philosophy. A characteristic feature of this program was that the program was hosted by shaman D. Ilygeev, a member of the Tengeri organization. Thus, the preservation of the national identity of the Buryats includes the preservation of traditions, language and religion, which, in turn, helps to develop national culture. This process is reflected in both federal and regional mass media, contributing to the popularization of traditions. Nevertheless, the analysis showed that the sources of all levels of the media do not present promising projects (programs) of the leaders of shamanic organizations for the development of this religion in Russia, as well as abroad.
Conclusions
The media play a significant role in preserving and popularizing the Buryat identity. Regional media more actively and deeply cover the issues of the cultural revival of the Buryat people, unlike federal media, which often present the topic of shamanism and Buryat identity in an entertainment context. Regional media contribute to strengthening cultural identity, which is important for preserving traditions and language. Shamanism is not only a religious practice, but also a cultural phenomenon uniting the Buryats, which is reflected in both types of QMS. In the context of globalization and changes in society, shamanism is becoming a way for Buryats to identify and return to their roots. It also performs an integrating function, keeping in touch with ancestors and cultural traditions. At the same time, in the modern world, shamanism sometimes takes a commercial form, which can weaken its cultural significance. The media emphasize the importance of Buryats' knowledge of their own genealogy, which plays a crucial role in the social structure of Buryat society. It is important for Buryats to know their ancestry and clan roots, especially when entering into marriages. This not only supports cultural traditions, but also serves as a way to preserve national identity in conditions of assimilation and influence of other cultures. The modern revival of Buryat culture can be viewed in the context of a multipolar world, where different nations and cultures are trying to defend their uniqueness. Buryat culture with its shamanic traditions, language and genealogical knowledge, illuminated by the Russian QMS, helps Buryats feel their connection with their ancestors and at the same time remain part of the global world, preserving their identity. The antagonism of the Western and Russian value systems shows that for the Buryats, the preservation of traditions and identity is an important task that resists globalistic and unifying trends coming from the West. In general, the process of preserving Buryat identity includes many aspects — from religion and language to media and culture. In this regard, it is important to support the media, which can be a powerful tool for transmitting and popularizing cultural values and traditions. References
1. Primakov, E. M. (2002). The World After September 11. Moscow: Mysl.
2. Huntington, S. (2003). The Clash of Civilizations. Moscow: AST Publishing. 3. Golovic, R. (2020). Sobornost: From the history of Russian religious social thought. Sociological Research: Philosophy, 5, 121–125. EDN: VTCQAR 4. Kireevsky, I. V., & Kireevsky, P. V. (2021). Collected Works. In 3 Volumes. Vol. 1. LitRes: Samizdat. 5. Parsons, T. (1996). The Concept of Society: Components and Their Interrelations. Moscow: American Sociological Thought. 6. Toynbee, A. D. (2002). Civilization on Trial. Moscow: Rolf. 7. Brentano, F. (2018). On the Future of Philosophy. Selected Works. Moscow: Academic Project. 8. Meinong, A. (2003). Autobiography. Moscow: House of Intellectual Book. 9. Scheler, M. (1991). Man and history. Man: Image and Essence (Humanitarian Aspects), 133–159. 10. Dewey, J. (2002). Society and Its Problems. Moscow: Idea-Press. 11. Korytin, P. V. (2010). The problem of the nature of values in modern Western philosophy. Relevant Problems of Humanities and Natural Sciences: Philosophy, Ethics, Religious Studies, 6, 33–35. 12. Gazaryan, E. I. (2010). Critique of Western civilization in Russian philosophy and fiction. Humanities and Social Sciences, 3, 113–120. 13. Kutafina, K. V., & Shakhova, Yu. V. (2022). Values of Western and Russian cultures in a comparative aspect. Scientific News: Philosophy, Ethics, Religious Studies, 28, 56–58. 14. Shimamura, I. (2004). The movement for reconstructing identity through shamanism: A case study of the Aga-Buryats in post-socialist Mongolia. Inner Asia, 6(2), 197–214. 15. Sabloff, P. (2020). Buying into capitalism: Mongolians’ changing perceptions of capitalism in the transition years. Central Asian Survey, 39(4), 556–577. 16. Bumochir, D. (2018). Generating capitalism for independence in Mongolia. Central Asian Survey, 37(3), 357–371. 17. Boldonova, I. (2016). The Buryat-Mongols’ way of being and their national image of the world. Colloquia Humanistica, 5, 63–78. Retrieved from https://doi.org/10.11649/ch.2016.006 18. Bulag, U. E. (1998). Nationalism and Hybridity in Mongolia. New York: Oxford University Press. 19. Sumiyabaatar, B. (1966). Buriadyn Ugiin Bichgees. Ulaanbaatar: Shinjilekh Ukhaany Akademi (Academy of Science). 20. Birth, F. (1998). Ethnic Groups and Boundaries. Long Grove: Waveland Press. 21. Seryozhkina, N. With a drum against the disease: How Buryat shamans expelled the coronavirus. MIR 24. Retrieved from https://mir24.tv/news/16402752/obryad-izgnaniya-koronavirusa-proveli-buryatskie-shamany 22. Gatapov, A. S. (2005). About the journal "Baikal". Baikal. Special Issue, 3–4. 23. King, M. W. (2019). Ocean of Milk, Ocean of Blood: A Mongolian Monk in the Ruins of the Qing Empire. New York: Columbia University Press. 24. King, M. W. (2012). Finding the Buddha hidden below the sand: Youth, identity and narrative in the revival of Mongolian Buddhism. Change in Democratic Mongolia, 25, 17–29. 25. Lkham, P., & Gėrėlmaa, A. (2012). Mongolians after Socialism: Politics, Economy, Religion. Ulaanbaatar, Mongolia: Admon Press. 26. Atwood, C. P. (1996). Buddhism and popular ritual in Mongolian religion: A reexamination of the fire cult. History of Religions, 36(2), 112–139. 27. Ulzytuev, A. D. (2016). Shaman. Baikal, 5. Retrieved from chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/http://baikalrb.ru/baikal-magazine/2016.pdf 28. Igumnova, M. A. (2015, January 28). Shamans revealed 12 commandments. Number One. Retrieved from http://gazeta-n1.ru/archive/detail.php?ID=32811
Peer Review
Peer reviewers' evaluations remain confidential and are not disclosed to the public. Only external reviews, authorized for publication by the article's author(s), are made public. Typically, these final reviews are conducted after the manuscript's revision. Adhering to our double-blind review policy, the reviewer's identity is kept confidential.
|