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DOI: 10.7256/2454-0749.2025.10.76245
EDN:
CSZPDL
Received:
10/14/2025
Published:
11/03/2025
Abstract: The subject of this study is the vocabulary used to designate kitchen utensils for preparing kumiss and milk vodka. The aim of the study is to identify the full vocabulary of utensils used to prepare kumiss and milk vodka among Mongolian-speaking peoples, representing the most ancient and ethnographically distinct layer of the nominative system. Language vocabulary reflects the cultural and historical characteristics of an ethnic group, conveying centuries-old traditions and lifestyles. Changes in vocabulary are associated with technological progress and social change; it serves as a kind of timeline, recording obsolete vocabulary and archaisms. The study was conducted using a continuous sampling method from language dictionaries, explanatory dictionaries, and dictionaries of traditional everyday life of Mongolian peoples. Methods of linguistic observation, comparative analysis, and etymological analysis were applied. Factual material was also gleaned from field notes collected from informants during expeditions. These data significantly expand the empirical base of the study, ensuring the reliability of the analysis and enabling a comparison of written sources with contemporary linguistic realities. The scientific novelty lies in the identification and description of the names of dishes and kitchen utensils used in the preparation of kumys and milk vodka, as well as the characteristics of the traditional culture of Mongolian-speaking peoples reflected in the analyzed vocabulary. The research results can be applied in academic courses on Mongolian languages and cultural and educational programs aimed at preserving traditional heritage.
Keywords:
material culture, vocabulary, Mongolian languages, dialects, koumiss, dairy vodka, kitchen utensils, dishes, vessels for koumiss, distillation of dairy vodka
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* The article was prepared with the financial support of the Russian Science Foundation, project No. 25-18-00703 "Study of the Turkic and Mongolian vocabulary of material culture related to household utensils and utensils: a comparative historical aspect." The traditional nomadic culture of the Mongolian-speaking peoples was formed in conditions of close interconnection and nature, where cattle breeding was the basis of economic life. Milk and dairy products were not only the basis of nutrition, but were also an important element of rituals, rituals and social communication. The terminological phrase "white food" (stp.-mong. ceyan idege, H.-mong. tsagaan ide, bur. sagaan eden, kalm. ca h an idan, oir.Mong. tsagaan idae/gilaan idae) dates back to the white color of milk, which was associated with purity, well-being and sacred energy: bur. sagaan sadhal "pure soul", sagaan hanaan "pure thoughts". In addition to monographs and articles on ethnography, a significant role is played by the published dictionaries dedicated to the traditional way of life of the Mongolian peoples: G. C. Purbeev "Halmgudyn zanshalta bǝǝtsin tlvr tol" (Explanatory dictionary of the traditional way of life of the Kalmyks) [16], Y. Tsendae, G. C. Purbeev "Mongolyn oirad ba Halimagiyn ulamzhlalt ahuin tailbar tol" (Explanatory dictionary of traditional life Oirats of Mongolia and Kalmyks) [24], S. D. Babuyev, Ts. Ts. Balzhinimaeva "Buryaadai Urdanai huudal baydalai tailbari toli" (Explanatory dictionary of the traditional way of life of the Buryats) [2], 4-volume "Mongyol ǰang üyile-yin nebterkei toli" (Encyclopedic dictionary of the traditional way of life of the Mongols) [13], "Zuragt toli" (Illustrated dictionary) [11], "Mongyol ündüsüten-ü ulamǰilaltu soyol-un ǰiruytu toli" (Illustrated dictionary of the traditional culture of the Mongolian peoples) [15], 2-volume "Mongol nuudelchdiyn tailbar toli" (Explanatory dictionary of the nomadic life of the Mongols) [14]. In the above-mentioned publications, in addition to the ethnographic description of dishes, kitchen utensils and the technological stages of cooking koumiss and milk vodka, the special terms that the authors give are especially important. The centuries-old history of kumys (stp.-mong. ayirayy, kh.-mong. airag, bur. sege/airag, kalm. guuna chigan/guuna aerg, oir. Mong. arag) reflects the specifics of the nomadic lifestyle of the Mongolian-speaking peoples, for whom it was not only an everyday drink, but also an important element of ritual culture. He acted as a symbol of prosperity and well-being. Koumiss was obtained in two ways: by fermentation of mare's milk in a wineskin (hohuurer isgah) and fermentation using a starter culture (hongoor isgah) [PMA, inf. 3]. This process was accompanied by constant stirring and churning (H.-mong. airag buleh, bur. hurenge buleh), in which all family members participated. During the preparation of koumiss, freshly frozen mare's milk was filtered and poured into a leather wineskin (cf. stp.-mong. köküür, kh.-mong. hohuur, bur. huhuur, kalm. kkur/argin (chigane) k o k o r, oir. Mong. kokuur/k o k u r, oir. Xintz. kɵkür), which was soaked and thoroughly cleaned before the start of the season. It was an oblong bag with a flat bottom and narrowed walls. "To make them, the skin was folded twice across, the neck and leg skins were cut off, the sides and the top were stitched. To hang the vessel, three leather loops were sewn to its top and sides [9, p. 57]. Let's consider the names of the parts of the wineskin in the Mongolian language. The neck of the wineskin is 15 cm high. It is called hohuuriyn huzuy; the bottom of the wineskin is designated as hohuuriyn yerool. A special transverse wooden crossbar used for hanging a wineskin was called hohuuriyn haraa (lit. "the look/support of the wineskin"). It was believed that a wineskin in which koumiss was cooked for several years in a row was soaked in fermented milk bacteria and yeast cultures, so it did not require special fermentation [PMA, inf. 3]. A large skin for cooking and storing koumiss among the Oirats was called: stpm. arqad, oir. Mong. arhad, kalm. archd. According to U. E. Erdniev: "... at the beginning of the 20th century, the arhad fell out of use and was replaced by a wooden tub and barrel" [26, p. 99]. The name of a small gourd for koumiss made of heel leather (cf. Borvi, kalm. brv, oir. Mong. borvi/b o rv, oir. Xinzi. Thank you, Bargut. borvi) is found only in some languages. In the "Explanatory Dictionary of the traditional way of life of the Oirats of Mongolia and Kalmyks" we find: borvi, bod "bod malyn borviny arsaar hiysen shiren sav" - a waterskin made of heel leather [24, p. 103]. Kh.-mong. 1. calcaneal tendon, Achilles tendon; 2.
normal'>borvi yas calcaneal bone; borvin tovgor calcaneal tubercle; 3. leather wineskin [3, p. 265]. Kalm. 1. hamstrings; 2. borve, a leather flask [12, p. 115]. A wooden whorl was inserted into a long, narrow neck, which was cut from a wood influx (cf. stp.-mong. buligür/bulegür, kh.-mong. buluur, bur. buluur, okin.-bur. sohyur, ehir. -A drill. hudhuurga, tunk.-the drill. sosuur, kalm. bulur, shen.-the drill. sohyur, oir. Sintz. buluur, horch., jal., durb., arkhorch., bar., onn., naim., shgol., uzab., chah., ord. bulr, bargut. hutguur, dagur. korkur, zh.-Uigh. kokor, duns. Quduɣuku bandan, Bao'an. ɕatǝu). The whorl consisted of a handle (b u l u u rin bariul) and the actual whorl in the form of wings - b u l u rin tolgoi (lit. head). This term is formed from different verb bases using the suffixes =uur (=uur, = uur), = uurga. In her work, S. S. Kharkov notes: "Mongol bula= "to shake, to churn (koumiss, butter)", bur. bula= "to churn, to separate" go back to the Turkic bula= "to stir (mix, stir)" [23, p. 78]. The terms sohyur and khutguur are derived from verbs of Mongolian origin, sohiho "to beat" and khutgaha "to stir". The wooden whorl was designed not only for churning koumiss, but also for churning yogurt and butter. Thus, in the Kalmyk language, bulur means "whorl, stirrer (for churning butter)"; chigan bulur means "cumin whorl" [12, p. 126-127]; tarag buleh means "to stir, shake curdled milk"; tos buleh means "to churn butter" [5, p. 446]. The ladle for koumiss was small in size and decorated with carvings (cf. st.-mong. ayirayy-un utyuyyur, kh.-mong. hayragniy utguur, tunk.-bur. hurengyn shanaga, kalm. utkhts/tksh, oir. Xinzi. udhatsa, arkhorch., bar. utgir, dagur. koku/ pyaus). With the help of the suffixes =ur, =ts, =ca, the noun denoting the instrument of action is formed from the verb base utga = "to scoop, to scoop out". A special term hurengyn shanaga "ladle for koumiss" was found in the Tunka dialect of the Buryat language [PMA, inf. 1]. In the literary Buryat language, the word udhuuri with the meaning of an instrument of action means "a bucket for a well." The tall wooden vessel for keeping koumiss was called: stp.-mong. ayirayy-un torq=a, kh.-mong. airgiin torkh/airgiin gan/arhad, bur. khaba, tunk.-bur. balmer, zapad.-bur. hurangain torho, kalm. kuv/arhd, bargut. hayragyn dombo/hayragyn gan. The names of this vessel in the compared languages are formed syntactically according to the model: entity name. in the genus. p. + s. The relation of purpose is expressed between the defining word and the one defined in these terminological phrases. The name balmer in the Tunka dialect of the Buryat language is formed from the verb stem bele = "knock down" using the suffix forming nouns [PMA, inf. 1]. Kuv "zhban; tub; tank", sart-kalm. cube "wooden butter churn", Derbe. Mongolia to "zhban, tub" < Turk., cf. other-Turk. kup "large clay vessel, jug" [17, p. 117]. In modern Mongolian, the word arhad has the following meaning: "II 2) tall wooden vessel (for koumiss)"; in Kalmyk: archd "III tall wooden vessel (for koumiss, ayran)". A large wooden cup with prominent sides for koumiss in the Mongolian and Buryat languages has the same name: cf. stp.-mong. qulu, kh.-mong. hul, bur. hul. This term is recorded in the Mongol Helny khar ugiin tol (Dictionary of Foreign Words of the Mongolian language) as Chinese. hu-lu: humbagar halbertey tom modon tag "large convex wooden cup" [21, p. 234]. O. Sukhbaatar explains that the cup looks like a pumpkin. In the Buryat language, this term is an archaism [PMA, inf. 2], it is also not recorded in the Kalmyk language. However, in the "Explanatory Dictionary of the traditional way of life of the Oirats of Mongolia and Kalmykia" we find another word zham "a large wooden cup for koumiss" [24, p. 105]. In the Mongolian and Buryat languages, this word has a different meaning. Vodka is distilled from koumiss, harvested and stored for future use
normal'>. Cattle breeders closely monitor the starter culture (stp.-mong. körüngge, kh.-mong. eh khorongo, bur. ehe hoo renge, kalm. argaen ek/korn), because a good starter culture is considered the key to the well-being of the family and readiness to receive guests. There is a custom to preserve the sourdough of koumiss annually, drying it and using it the following year. E. V. Sunduyeva believes that "the name of the milk drink is cf.-mo. körenge [MA 224], P.-mo. körüngge "residue for ayrac for another ayrac; a kind of yeast" [Kow. 2640], mo. The term "sourdough; yeast; sourdough; enzyme; kefir", which serves as a starter for milk vodka, arose on the basis of the image of "something heaving, swelling" [20, p. 209]. Milk vodka is called in different ways: cf. saaliin archi/malyn archi/airgiin archi/Mongol archi/narmel archi/shimiin archi, burg. narmel archi/togonoi archi/h u nei archi/Darkhan, okin.-burg. khurangyn arsi, kalm. ark/cha h r, oir. Mong. shimiyn ark. According to E. V. Sunduyeva: "The word form of the pcl. is mo. araki [Tum.302], P.-mo. araki, ariki "wine, vodka, intoxicating drink" [Kow. 143], mo. archi, bur. archie, kalm. ark, oir. arke "vodka (mainly made from sour milk); strong intoxicating drinks" is widely used in both Eastern and Western languages (Turkic. araqy, ma. arki, and others). In Altaic literature, the lexeme is recognized as an Arabic loan (from arrâq "sweat, perspiration; vodka; squeezed juice, perfume")" [20, p. 299]. The process of distilling milk vodka is indicated by the phrase: cf. stp.-mong. toyuy-a nerekü, kh.-mong. archi nereh/togoo nereh, togoo nereh, hongoo nereh, zak.-drill. togoo shabiha/togoo nerehe, kalm. urk nerkh. The process of re-distillation is called: H.-mong. haryuulan nereh, shen.-bur. haryuulan nerehe [PMA, inf. 3]. In the Explanatory Dictionary of the Nomadic Life of the Mongols, it is noted that milk vodka is distilled in two ways: open (zadgai argaar archi nereh) and closed (bituu argaar archi nereh) [14, p. 164]. We will not dwell specifically on the process of distilling milk vodka by these methods, they are described in sufficient detail in ethnographic studies. Let's pay attention to the terms related to dishes and kitchen utensils for distilling milk vodka. Wooden inverted large tub for distilling milk vodka 72-88 cm high. it has a name: cf. stp.-mong. b ü rk üg er, kh.-mong. b u rheer/b u rheg, bur. b u rheer/barheg/b urhoog, tunk.-bur. b u rheg, shen.-bur. bur. bur. bur. bur. bur. bur. bur. bur. bur. bur. bur. bur. bur. burkēr, chah. burkēr/buhēr, bargut. b u rher, oir. Mong. b u rkal id. The central, main part of the barrel (burheeriin their bie), which was assembled from thin wooden slats (huuh) and tightened with 2-3 wooden or metal hoops (bus/busluur). In the western regions of Mongolia, barrels are found made from a single trunk of a poplar tree hollowed out from the inside [PMA, inf. 3]. A.M. Shcherbak refers this word to the Turkic: alt. bỷrke-, kirg. bỷrkö-, nog. bỷrke-, tuv. bỷrge-, turkm. burke- "to cover, to cover", cf.-mong., M.-P. burke- "to cover, to cover", "to envelop with clouds", cf.-mong. b ü rk ü r "blanket", mo. berheg "cloudy, cloudy", burke "cover, covering" [25, p. 171]. The barrel was mounted on top of a large distillation boiler (cf. stp.-mong.
style='mso-bidi-font-style:normal'>toyyyyy-a, x.-mong. their togoo, bur. togoon, kalm. ic haasn, oir. Mong. urkan khaasan, bao. tuҕun (taehon), dagh. tuv (tuga), duns. tuҕan, mngr. tuҕō). The top of the barrel was tightly closed with a large cauldron of cold water (cf. ǰ alabama I, kh.-mong. zhalavch/x o lc, bur. zhalabsha, kalm. zhilivch, shen. -drill. zhalabsha, khorch., jal., durb., gorl. jal. j, arhorch., bar., shgol., uzab., chah. jalavch i, Ord. J. I lavch i, oir. Xinzi. җilavchi , bargut . Stinger id), which was used as a cooler. The word jalabsha is formed using the productive suffix =bsha on behalf of the adjective jalagar "shallow". The article "A layer of vocabulary reflecting the nomadic way of life of the Buryats" notes that "the name of a separate part, i.e. zhalabsha, expanded its original meaning and transferred to the entire apparatus used for distilling araki" [1, p. 43]. The distillation unit must be airtight. There is a belief that if the contents flow out of the boiler during distillation, the hearth will be destroyed [PMA, inf. 3]. Mongols tightly wrap the edges of the connection between the barrel and the boiler with cold water with a special cloth tape to prevent steam leakage (oroolt). The Kalmyks covered all the joints with clay (shawr), the Buryats have cracks and seams covered with a viscous substance, which includes manure or clay, and this process was called: togoo shabaha. A distillation tube was reinforced inside the barrel, through which milk vodka flowed (cf. choryu, H.-mong. tsorgo, bur. sorghum/sorghum, hooloi, kalm. tsorh, shen.-drill. sorghum, khorch. shorog, arhorch., bar., chah. chorog, Ord. chorgo, oir. Xinzi. zor h oh, bargut. sorghum/gozhuur, dagur. c'org'el). The drops flowed out into a cast-iron or copper jug about 30 cm high. with a wide body and a narrow neck with a small drain spout (st.-mong. tangqa/dangqa, H.-mong. huwin, bur. tankha, sheng.-bur. tankha, bargut. waar lonho). D. D. Dondokova cites the word tankha "cast-iron jug (used in distilling milk vodka)" as a loan from the Chinese language. < tan hu "teapot" [10, p. 128]. In the Bargut language, the words waar and Lonho are also borrowed from Chinese: waar < whale. wa: Naangi Ulaan Shoroogoorj, Gald Shataan Hiisen sav Suulga – "Red clay container", Lonho < Chinese lianhu: shingen z yl aguulah shawar buyu shilen sav – "glass or clay container for liquid" [21, p. 143]. The Buryats placed this jug in a tub of cold water, where the vapors condensed in the jug. This tub was called h iber [PMA, inf. 2]. In the Mongolian language, this word is interpreted as follows: from iywer, "huyten us hiij dotor ny tanh tavdag gadar tumpen" is an external basin into which cold water is poured. The Kalmyks used a flat-bottomed cooling boiler (bakrn) installed in a trough with cold water instead of a jug. A thin long stick was used to measure the amount of distilled milk vodka and its strength. The Kalmyks and Oirats tied a thread of camel's hair at the end, the Mongols tied a thread of goat's hair or made notches (cf. st.-mong. amsayuri, H.-mong. amsuur, bur. am h uur, kalm. amsur, oir. Xinzi. amsuur). In some regions of Mongolia, the wand was called shalguur from the verb shalgah "to check" [PMA, inf. 4]. A leather flask for milk vodka was called borth in the Kalmyk language. G. D. Purbeev writes that this flask was used "... for koumiss and soft drink chidmek" [16, p. 126]; this term is not found in the Mongolian and Buryat languages. Barguts made a flask for milk vodka from the root of a tree - the archina soruul. This term is formed according to the model: entity name. in the genus. n. + n., where the main word soruul is formed from the verb
Soro basics= "sucking, pulling, sucking; holding something. to make sucking movements in the mouth" using the suffix =uul. According to custom, the first portion of milk vodka (deej) is served to the hearth, then to the blue sky and revered deities. The Mongols pronounce the following benevolence, which reflects the vocabulary we are considering: Naran tiwijn ilch Nar huryn chiyg Navch nogoony shim Ul borona khur Unee malyn suu Ur shimiin ide Zaany shirin hohuurtey Zandan modon buluurtey Ugalzin ever utguurtai Udaa daraagaar ny ugsarch Ideeenii ehnii dezhees avh Badarsan is their togoondoo duurgej Bat tsagaan burhaeriig suulgaad Shuluun saikhan tsorgony door Shudarga tsagaan khuvin tosozh Oh shirman jalavch ugsarch Hongon tsagaan orooltoor oroozh Shand bulgiin ehees avsan Undarmal rashaanaar Their usygurav Etsiyn usig tav avch gargasan Dars nertey Dogshin chanartai ideeg Genghis khaany ueyin Chin bat lonhondoo song Altan amsart Mongon dotortoy Agar zavyaa khundagandaa Byalhuulaad, orgon davshulye eh! The warmth of the sun, the moisture of the rain, the juice of green foliage, heavy precipitation from clouds, cow's milk, the fruits of earthly abundance, — They are combined and reassembled in a leather skin made of elephant hide, with a sandalwood whorl, and with a bucket made of mountain sheep horn. From the first samples of the treats placed on the table, we will fill a large boiling pot, install a strong white barrel on it, put a white bucket under a smooth trough, put a large cast-iron bowl, wrap it with a white light oroolt, Fill it with spring water from the spring, change the first water three times Further — five times, and get the drink dars, a drink with a significant and powerful disposition. We pour it over the edge into a strong bottle from the time of Genghis Khan, into a gold cup with silver delivery, into a cup and bring it as a gift! The study of such lexical groups seems relevant, since with the advent of new types and production technologies, the household way of life is changing, which naturally leads to the displacement of traditional items that were once so necessary in a nomadic lifestyle. The analysis made it possible to establish both common Mongolian terms reflecting the most ancient ideas about the material culture of the Mongolian-speaking peoples, as well as specific lexical units characteristic of individual languages and dialects, which is associated with the peculiarities of local traditions. List of abbreviations of languages and dialects alt. - Altai archorch. - arukhorchinsky Bao'an. - Bao'an bar. - baarin bargut. – Bargutsky bur. – Buryat throat. - throat dagur. – dagursky Jal. - Jalaitskiy Duns. - Dongxiang durb. - durbetsky others are Turks. – ancient Turkic zh.-Uighur – the language of the yellow Uighurs zak.-bur. – the Transcamenian dialect of the Buryat language zap.-bur. - the western dialect of the Buryat language Kalm. – Kalmyk kirg. - Kyrgyz kit. – Chinese Ma. - Manchurian hiring. - naimansky oir.Mong. – the language of the Oirats of Mongolia oir.Xinj. – the Oirat language of Xinjiang, China okin-bur. - Okinsky dialect of the Buryat language onn.- onnyutsky Ordo- Ordos P.-mo., M.-p. –written Mongolian mo. – Mongolian mngr. - mongorsky nog. – nogaisky sart.- Calm down. – sart-Kalmak cf.-Mong. - Middle Mongolian stp-mong.
– old written Mongolian tuv. – Tuvan tuna.-a drill. - Tunka dialect of the Buryat language Turkmenistan. – Turkmen The Turk. – Turkic others are Turks. - ancient Turkic uzab. - ulantsab H.-Mong. – khalkha-Mongolian khorch. – khorchinsky Chakh. - chakharsky shgol. - Shilingolsky Shen.-bur. – the language of the Shanehen Buryats living in China ehir.-bur. - ehirit-Bulagat dialect of the Buryat language
Field materials of the authors PMA, inf. 1. Stepanova O.B., Buryatka, born in 1950, Republic of Buryatia, Tunkinsky district, village of Harbyaty. PMA, inf. 2. Balzhinimaeva Ts. Ts., Buryatka, born in 1950, Chita region, Aginsky district, village of Tsokto-Hangil. PMA, inf. 3. Davaadorzh Sampilnorov, Mongol, born in 1963, Bulgan aimag, Teshig sum.
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Review of the scientific article "Names of dishes and kitchen utensils for cooking koumiss and milk vodka in Mongolian languages". The presented article is devoted to a detailed linguistic and ethnographic analysis of terminology related to dishes and utensils for making two key drinks in the culture of the Mongolian—speaking peoples - koumiss and milk vodka. The subject of the study is clearly defined and has a high significance for Mongolian studies, ethnolinguistics and the study of the material culture of nomadic peoples. The author does not just list lexical units, but places them in a cultural and historical context, revealing the deep connections between language, everyday life and the worldview of native speakers. The research methodology is comprehensive and includes comparative historical analysis of the vocabulary of Mongolian languages and dialects (Khalkha-Mongolian, Buryat, Kalmyk, Oirat, etc.), etymological analysis involving Turkic and other Altaic parallels, as well as field materials by the authors (PMA). This approach allows not only to fix the current state of terminology, but also to trace the history of the formation of lexemes, to identify archaic layers, borrowings and internal innovations. The use of data from specialized dictionaries of traditional everyday life, many of which are fundamental works, adds solidity and credibility to the work. The relevance of the work is beyond doubt. In the context of globalization and the transformation of the traditional way of life of nomadic peoples, there is a rapid disappearance of objects of material culture and, as a result, the vocabulary associated with them. The article performs an important function of fixing and systematizing this outgoing knowledge, which is valuable not only for linguistics, but also for ethnography, cultural studies and history. The research was conducted within the framework of the Russian Science Foundation project, which also underlines its relevance in the scientific community. The scientific novelty lies in the first such large—scale comparative summary of terms related to a specific technological process - the production of koumiss and milk vodka. The author identifies both common Mongolian vocabulary (e.g., hohuur 'burduk', buluur 'mutovka') and specific dialectal forms (e.g., balmer in the Tunka dialect of Buryat, borth in Kalmyk), which allows to reconstruct a more complete picture of the terminological system. Etymological research is of particular interest, for example, the Turkic origin of the verb bule- or the borrowing of the word kuv from the Turkic languages. The style, structure, and content of the article generally meet high academic standards. The text is well structured: from the general cultural context ("white food"), the author proceeds to a detailed description of the utensils for each stage of beverage preparation, logically linking the sections. The style of presentation is scientific, but at the same time clear and accessible to specialists in related disciplines. The rich illustrative material in the form of quotations from dictionaries and field notes significantly strengthens the evidence base. The inclusion of traditional benevolence (yorela) followed by translation and linguistic commentary is a vivid and effective technique that demonstrates the living existence of terms in ritual speech. The bibliography impresses with its volume and representativeness. The list of references includes both classical and the latest academic dictionaries, ethnographic and linguistic studies, including in the Mongolian languages. This indicates a deep study of the topic and the author's familiarity with the current state of research. Despite the indisputable value of the work, it is possible to appeal to potential opponents who could point out some gaps. For example, it would be useful to see a more detailed comparison with the Turkic terminology for similar processes and subjects, given the stated comparative historical aspect of the RNF project. Although some Turkic parallels are given, no systematic comparison is carried out. In addition, visualization (diagrams, drawings of the described utensils) could make the article even more visual and accessible, but its absence is not a critical disadvantage for purely linguistic work. The conclusions of the study are clearly formulated in the conclusion: the author has established the composition of common Mongolian and dialectal vocabulary, identified etymological sources and word-formation models. The interest of the readership in this article will be high from linguists specializing in Mongolian and Altaic languages, ethnographers studying the nomadic cultures of Central Asia, as well as historians of material culture. The reviewed work is a serious, methodically verified and innovative research that makes a significant contribution to the study of the vocabulary of the material culture of the Mongolian peoples. The work meets the criteria of scientific validity, relevance and novelty. Based on the above, we believe that this work can be recommended for publication in a peer-reviewed scientific publication without critical comments. As a suggestion for the future, the author can be recommended to consider the possibility of including a comparative table with the main terms of all the languages considered and/or a more detailed analysis of Turkic-Mongolian lexical interactions in this thematic group.
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