The article is devoted to the history of the Agin Buryats 'emigration to China in the Sheneheng area, which is described in detail in the work of Bodongut Abida (1915-2006)" Buriyad mongyul-un tobci teiike "("A Brief History of the Buryats-Mongols"), published by the publishing house of the Department of Culture of Inner Mongolia of the People's Republic of China (Obur mongyul-un soyulun keblel-un qoriy- a) in 1983 in the Old Mongolian script [BA, 1983]. The author examines in detail the structure of this source, as well as the features of the lexicon of the chronicle text.

Bodongut Abida was born in 1915 in Borzya, Chita region1. Here is the genealogy of B. Abida, recorded from his words (along the line of the sons of Sonin, Solmon): Bargu-Horidai-Bodonguud-Urgudai - Khuvandai-Khundai-Malzhuu-Gusuren-Hae Bara-Chindamuni - Tsedeb-Hagdaa-Tubshin-Shara Tolgoi-Shabar-Buzhaa-Buural-Tagulter - Ondori (Andrey) - Ehe Ochir-Ehe Badma-Budazhab - Tserenzhab-Abida - (daughters) Subad, Madegma, Tuyaa; 1. (son) Sodo-Sonin; 2, (son) Solmon - (daughters) Содон-гуваа, Сонор-гуваа, Соелмаа.

Huasai Dugarjab, editor of the publication, notes in the introduction:: "Although Bodongut Abida does not specifically deal with the history of the Mongolian peoples, nevertheless, his excellent knowledge of the Mongolian, Chinese, Russian, and Japanese languages, meticulous collection of documentary materials over a long period of time, and careful analysis of factual material allowed him to write an interesting work on the history of the Mongolian-speaking peoples, in particular on the history of the Buryat Mongols. I think that this work will be especially useful for researchers of the history of the Mongolian peoples " [BA, p. 3].

The work has a harmonious and logical composition. In addition to the preface and conclusion, the text contains 19 headlined paragraphs: 1) the formation of the Buryat ethnic group; 2) the Buryat-Mongols of the Genghis Khan era; 3) the Buryat-Mongols of the collapse of the Mongol Empire; 4) the beginning of the Russian colonization of the Buryat-Mongol lands; 5) the spread of the Buddhist religion among the Buryat-Mongols; 6) changes in the economic structure of the Buryat-Mongols; 7) the administrative structure Buryats; 8) traditional economy among Buryats and its development; 9) culture and education of Buryat-Mongols; 10) revolutionary movement in Buryat-Mongolia; 11) origin of Shenehen Buryats; 12) formation of the Buryat administrative administration in Khulun-Buir; 13) on the exodus of Buryats led by Rinchindorzhi in Shilin-gol; 14) the state of the Buryats after settling in Khulun-Buir; 15) the Buryats-Mongols during the Japanese aggressive colonization; 16) the state of the Buryats during World War II; 17) the devastation during the Japanese occupation of Khulun-Buir.

1 The author was lucky enough to know this wonderful person. The last meeting took place on 15.08.2005 in the hospitable home of his son Solmon in Hailar (China).

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colonization; 18) counter-revolutionary movement of Rinchindorzhi; 19) life of Buryat Mongols in Khulun-Buir under the leadership of the party.

According to Bodongut Abida, the exodus of Buryats to Sheneheng (China) is connected with historical events that took place in Russia at the beginning of the XX century: the beginning of the First World War, the mobilization of Buryat youth for rear work, revolutionary unrest inside the country, etc. In connection with the growing revolutionary movement in Russia, representatives of the Buryat nobility (sites, noyons) and the Buddhist spiritual hierarchy were particularly concerned. They organized a delegation headed by Namdag-noyon (grandson of the Aginsky taishi-head of the Aginsky steppe Duma Tugultur Toboev) and Baldanov (here is an inaccuracy - it was a well-known Buryat public figure M. N. Bogdanov) in the city of Hailar to the aimag administration. Chinese officials reacted very ambiguously to the request of Buryats for permission to relocate to Hulun Buir. Some have spoken out strongly against the relocation of Buryats to China on the territorial lands of Hulun-Buir. And some officials, in particular Gun Tsendu and his associates, in every possible way contributed to the implementation of the plans of the Buryats, as they were interested in developing and settling the desert lands at the northern foot of the Khingan, depopulated due to the anthrax epidemic that broke out in those parts. Bands of bandits settled in these areas. (Subsequently, the Buryats burned all the land to eliminate the foci of epizootics.)

According to Ayusha Jamsarano, who participated in negotiations with Chinese websites, as a result of repeated meetings and negotiations, Buryats were allowed to settle on lands along the southern part of the Argun River, from the Khabul River to the southwest of the Telbur and Gen Rivers to the upper reaches of the Hailar River, from the Mogoy and Tenihe Rivers to the west to the Shenehen River, from there to the southwest to the Khandagai River, to the northern foot of the Khingan range. The center of settlement of new settlers was identified as the Sheneheng and Wudeheng River basins, as well as the Ono River basin and the lower reaches of the Huin Gol River [BA, p. 63]. At the same time, many Buryats themselves disapproved of the problem of emigration to Inner Mongolia. Some lamas opposed the resettlement of Buryats and stated: "Uyile-yin ure-ece uker terge-ber dutayan yan bolqu-ugei" ("It is impossible to escape from fate on an arba") [BA, p. 62].

Nevertheless, at the beginning of 1918, some of the Agin Buryats and some of the Khamnigans (Evenks) under the leadership of Namdag-noyon, having seized their workers, livestock and property, migrated to Khulun-Buir, to the Shene Barga locality of the Right Khoshun (an administrative unit commensurate with the district) and to Starobargut Khoshun. Then, in 1922, the first 160 families, 700 people in total, emigrated to the Shenehen area, thus forming the Buryat Khoshun. Radyn Abida was appointed Khoshun darga (leader), and Ayushi Jamsarano was appointed his deputy.

The structure of the administrative system in Hulong Buir was modeled on the formation of military units of the Qing Empire Army. Khoshun consisted of four somons (an administrative division corresponding to the settlement). Each somon was led by: zangi < janggi ("clan leader") - a lower official), hafan / haban < (ma.) haafaan ("assistant to the somon darga"), four bosho ("clerk") < (ma.) bosuqu ("employee of somon") - a low-ranking official, uryadnik, non-commissioned officer in the army. In addition, one military somon - meyen cerig ("guard army") - was created to protect and protect Hoshun. Armament was provided by the administration of the aimag, and providing the rest of the equipment-carts, riding horses, housing, allowances-was charged with the duties of the khoshun. A baptized Buryat Gombozhab, trained in the art of war, was appointed commander of the military unit. He conducted training exercises for cavalrymen [BA, p. 65-67]. According to Bodongut Abida, Buryats continued to emigrate to Khulun-Buir from 1922, as a result of which in 1929 it was decided to divide the Buryat Khoshun into two khoshuns - jegun ("left") and

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baraiyun ("right"). In the spring of 1929, the construction of a Buddhist monastery (sineken sum-e - Sheneheng Monastery) was completed [BA, p. 71].

The author made extensive use of materials from the "Hidden Legend of the Mongols", the work of the Japanese scholar Kobayashi Takashiro " Cinggis qayan-u cedeg "("The Life of Genghis Khan"), the Buryat chronicles of Tugultur Toboev, Vandan Yumsunov, Shirab-Nimbu Hobituev, as well as materials from the "History of the Mongol State", from the "History of the Mongol State". Buryat-Mongolian ASSR", from the work of B. Ya. Vladimirtsov "The social system of the Mongols", in addition, he managed to record the oral memoirs of the elders of the Shenehen Buryats: Dashanima, Danzan, Munkhe, Denzen, Dulbe, Balig-Bator, etc.

At the moment, Bodongut Abida's essay " Buriyad mongyul-un tobci tetue "("A Brief History of the Buryat Mongols"), written on the model of the Buryat chronicles of the XIX century, is almost the only source on the history of the Sheneheng Buryats living in China.

Currently, Shenehen Buryats live sedentary in two somons (Baruun homon-Right, or Western Somon, Zuun homon-Left, or Eastern Somon). Evenki Khoshun of the Inner Mongolia Autonomous Region of the People's Republic of China. Their population is 7,632: 3,012 people live in Zuun Somon (East Somon), 2,240 in Baruun Somon (West Somon), and 2,380 in other localities.2 They are mainly descendants of those Agin Buryats of the three somons of the Tsugol Khoshun (Borzya-Shenestuy, Baligtuy, and Huanda) who emigrated to Inner Mongolia in 1920. According to archival materials, 373 families, including 925 men and 246 women, migrated from Borzya-Shenestui somon; 126 families, including 261 men and 246 women, migrated from Baligtui somon; 381 families, including 1,483 men and 1,452 women, migrated from Huanda somon.

A small percentage of Buryat emigrants in Shenehen come from the Barguzin, Khorinsky, Bichursky, Selenginsky, and Dzhidinsky districts of Buryatia. According to the information of the Shenehen Buryats, Khulunbuir is home to descendants not only of Trans-Baikal Buryats, but also natives of the Pre-Baikal region: descendants of the Bokhan and Balagan Buryats, in particular the Khazagayevs, Shapkhayevs, and Pirozhkovs (descendants of Appolon Khazagaev and Socrates Pirozhkov, from the Idinsky Taish clan, formerly owners of a large mill establishment of Ivan and Ilya Pirozhkov). But their descendants, because they live scattered in cities, have already assimilated with the Chinese.

The place chosen by the Buryats who emigrated to China for the settlement - Khulun-Buir-where the Barguts, Dagurs, Evenks, Olets live, indicates that the historical memory of the people has preserved information about the ancient ties of the Buryats with the Barguts and Dagurs. For example, in the annalistic monuments of Buryatia, created in the XIX century, it is mentioned that among the Barguts of China, in particular among the Shene-Barguts, representatives of the Khorinsky Buryats live. Of great interest is the fact cited by the author of the anonymous " Atsagat Essay on the Khori-Buryats "(1917), that "...some of the descendants of the Khori-Buryats also live among the Barguts under the name shine-bargu (or bargu-Buryats)" (Tsydendambayev, 1972, p.79).

This fact is covered in more detail by the Buryat chronicler Shirab-Nimbu Khobituev, in his chronicle (1887) he writes: "Tere cay-tu degere duraca ydaysan Begele noyan-iyar aba yaci ydaysan jarim torul-nar manu kileyin cinadu gegegdegsen-iyar eduge baryu buriyad kemeku nayiman qosiyun jon ber Qar-a moron kiged Qayilur kemeku Ergun-e γoul-un ekin ba. Kerlung γoul-un adaγ kiged Buyir Dalai kemeku naγurud-iyar eduge kurtele saγudaγ bui: "[LKHB, 1935, p. 19]. In my translation into Russian, this fragment looks like this: "At that time, some of our relatives, taken away as subjects by the aforementioned Bailey-noyon, remained abroad. Currently, they are under the name "bargu-Buryats".

2 Data obtained in the Sheneheng Museum during the expedition to the ARVM of the People's Republic of China (2005)

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They were settled in 8 khoshuns in the Heilongjiang River basin (Amur River), at the headwaters of the Hailar and Ergune rivers, at the mouth of the Kerulen River, as well as at the Buir and Dalai Lakes (Hulun).

In support of this fact, the Selenga chronicler Dambi-Jaltsan Lombotserenov writes the following: "Arban nigen kobegun torubei. Tere arban kobegud-ece delgeregsen ondesun eduge qori arban nigen ecige buriyad. Nige jarim anu ros, dumdadu qoyar ulus-un kili tabiqu cay-tu, tere tala oldegcid, banruyyyuu-a mongyul gideg olan jon dotur nilegsen qori-yin torul oyirakid eduge olan bui " [LSB, p. 4-5]. "Eleven sons were born. The descendants of those eleven sons are now the people of the eleven Horin clans. Some of them stayed on the other side during the establishment of the Russian-Chinese border and joined up with the Bargu Mongols. There are many representatives of the Khori-Buryats among them." - L. B.).

Thus, the historical sources of the Buryats speak about the ancient historical ties of the Buryats with the Barguts.

In the field of material culture of Dagurs, Solons, Barguts, Shenehen Buryats, it is noteworthy that they all use kans (heated beds) in everyday life. It is known that Kang penetrated the territory of Northern China during the Song Dynasty (960-1279). Shene-Barguts call it laakh < (ma.) nahan ("warm bunks"), Dagurs call it khual ("chest", "kan"), and Shenehen Buryats - laakha or khaluun khanza (doel, "hot chest").

In general, the language of B. Abida's historical work is transparent to the reader who knows the Old Mongolian script. His work is written in a simple accessible language, there are no complex syntactic complexes (SSK), as in the Buryat chronicles written in the old written Mongolian language in the XIX century. The difficulty can be represented by Mongolian words that are not commonly used in the modern Buryat language.

In the language of the Bodongut Abida text, the following mongolisms are noted, which are not found in the dictionary of the Buryat language, for example, ay uly-a, (Mong.) aguulga ("content") - ulus toru-yin ay uly-a-tai ("state in content") [BA, p. 2] - cf. (bur.) udha id.; boyijiqu, (mong.) boijih ("grow up", "develop"," grow up"," grow up " - Kolun Buyir orun-du oscu boyijiysan-u qarayy-a-bar ("for the reason that I grew up in Hulun Buir") [BA, p. 7] - cf. (bur.) urgaha, humuuzhehe, hung boloho id.; yangyang, (Mong.) gangan ("elegant", "fashionable", "elegant"), - aya' - doluyanyou - a yangyang keukencud ("seven beautiful elegant girls") [BA, p. 4] - cf. (bur.) goemkhoy id.; postposition dayau, (Mong.) daguu ("along") - Bayiyal nayur-un ergi dayau ("along the shore of Lake Baikal") [BA, p. 3] - in the Buryat language, the concept of "along the river, lake" is transferred to the noun in the plural case-Baygal nuurai er'er id.; (Mong.) odoh ("to go"," to go"," to leave"," to leave " - celmeg koke oqtariui ogede nisun odba ("soared into the cloudless blue sky") [BA, p. 4] = (zap. bur.) odoho id., cf. (lit. bur.) oshoho / yabaha id.; sekegeten, (Mong.) seheeten ("intelligentsia") - mongyul-un sekegeten-du kucu-tei esergucegdegsen ("representatives of the Mongolian intelligentsia reasonably contradicted them") [BA, p. 6] - cf. (bur.) intelligentsi < (Russian) intelligentsia; komurge, (mong.) homrog ("bin", "barn") - ed bara-a qadaiyalaqu komurge (ambar) jerge-yi bariqu ("they built barns for storing things") [BA, p. 41] - compare (bur.) ambaar id.; amu budayy-a, budaa ("flour") - 1813 onaca ekilejii qori-yin buriyad-aca alban-du amu budayy-a (yul.) tataburilaqu boluysan boged ("Khori-Buryats since 1813 have become hand over flour to the state") [BA, p. 36] - compare (bur.) talkhan, (village) guril id.; kemke, (Mong.) hemkh < (dag.) kenke, (Tung. -man.) kemke ("cucumber") [Todaeva, 1986, p. 149] - tomusu, cayang noγuy-a, loubang kemke jerge-yi tariqu ("planted potatoes, cabbage, carrots, cucumbers") [BA, p. 44] - cf. (bur.) ugere / / gurse < (Russian) cucumbers; tomusu, (Mong.) toms ("potato"), (bur.) tumhen 'onion' - cf. bur. khartabha < (Russian) potato / / (zap. bur.) yaabalha / / (kach. bur.) yaabal < (Russian) apples (ground) - in sign. potato / /(muh. -shib.) buulbe < (Belarusian) bulba id.; you, (Mongolian) guu

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("gully"," hollow"," ravine"," small ditch"," moat") [BAMRS, vol. I, p. 465] - Delekei-yin angqaduyar dayin-u jil-ud-tu orus-un qayantu jasayy-ni sibiri-yin orus busu undusuten-u 20878 kumun-i albadan tataju orus ulus-un barayun front-du abacin, cerig-un bekilelte bariqu ba bayilducyan-u you maltaqu kudelmuri-du orulcayulba ("During the First World War, the tsarist government in Russia called up 20,878 Siberian foreigners to the western front to build military fortifications and dig trenches, trenches") [BA, p. 61] - cf. (bur.) trench < (Russian) trench id.

In the language of B. Abida's chronicle, borrowings from the Chinese language are also used: you-a, (Mong.) gua ("beautiful, -aya" < (Chinese.) hao ("good, beautiful") [Tsydendambayev, 1972, p. 491] - doluyan you-a yangyang keukencud ("seven beautiful elegant girls") [BA, p. 4] - cf. (bur.) goe haihan, saberhan id.; loubang, (Mong.) luuvan(g) ("carrot") < (kit.) luo bo id. [Dondokova, 2004, p. 132] - tomusu, cayan noyyuy-a, loubang kemke jerge-yi tariqu ("planted potatoes, cabbage, carrots, cucumbers") [BA, p. 44] - cf. (bur.) morhoog / / morhoob / / carrot < (Russian) carrot; alban yayili, (mong.) gail / / gaal < (Chinese.) yayil ("duty, tax, mzda"; "give, tribute, yasak" - 1765) - asa ekilejii qori buriyadsud ni Jegun Sibiri-yin jakiri-a-yin jiyaburi-bar kudelmurileku cidaburi-tei kumun nigeburi- ece jildu yurban tukurig-un alban yayili toluku-bar toytaiyaba ("On the instructions of the administration of Eastern Siberia, it was decided that starting from 1765, every able-bodied person from the Khori-Buryats will pay 3 rubles a year as a tax") [BA, p. 34] - cf. (bur.). alba (n) / / alban tulbari, alba tatars id.; jing, (mong.) jin (g) < kit. jin ("a measure of weight equal to approximately 0.6 kg (596.816 gr.)" [Dondokova, 2004, p. 133] - 1790 on-u uy-e-ece ekilejii Ersu (correct: Erku - Irkutsk. - Lb.) qota-daki cengme (cembe) - yin uyiledburidu cerig-un qubcasu uyiledburileku material-du qori buriyad-aca jil biiri mingyan pud (nige pud ni 32 jing) qonin-u noosu-yi un-e urdeg-ugei-ber tusiyaqu egtirge noytaju ("Starting in 1790, the Khori Buryats were required to deliver a thousand pounds of sheep's wool to the Irkutsk cloth factory free of charge for export. production of cloth for tailoring military uniforms") [BA, p. 34] - there is no analogy to the term jing in the Buryat language. This fragment is taken from the 9th chapter of the Horin chronicle of Vandan Yumsunov [LKHB-2, p. 86].

In the language of the Bodongut Abida text, lexical units inherent in the Buryat language are recorded, reflecting:

1) the realities of everyday life, for example: jiyang, (bur.) zhagan ("summer kitchen") < (tib.) "kitchen (in datsan)" - jun-u ger (jiyang) ("summer kitchen (zhagan)") [BA, p. 41]; posqod, (bur.) poskhood ("the fence around the pasture, poskotina") < (Russian) poskotina-bayacud ni ebesun kuriy-e bariqu, (buriyadcud egun-i posqod gedeg) ("well-to-do Buryats built a fence for pasture (bur. poskhood)") [BA, p. 43];

2) administrative structure of the Buryats of the XIX century, for example: "yoluva, (bur.) gulbaa / / gulvaa" head of the clan " < (Russian) head, head - Tal-a nutuy-un dume dour-a, obuy-un turuguu (egun-i yoluva gedeg bayiysan) jayisang jerge tusiyaltan bayiqu boged obuy-un turuguu ba siulingge, jasul jerge tusiyaltan-i obuy neyite-yin qural-iyar yarilcaju ile-ber sung yan yar yadaiy bayijai ("Under the Steppe Duma there were such positions as the head of the clan (otherwise they were called goluva), zaisan, shulinga, zasul and others, who were chosen at a general meeting at the tribal assembly by open voting") [BA, p. 38]; tal-a nutuy-un dume, (bur. ust.) steppe duume ("steppe duma" - an administrative unit in pre-revolutionary Buryat-Mongolia, approximately equal to the region) < (Russian) duma - an elected representative institution in tsarist Russia, which by position belonged to legislative functions [SRYA, vol. I, p. 614] - ("During the period from 1822 to 1824 steppe dumas (soviets) were organized as administrative bodies in Buryat-Mongolia") [BA, p. 37]; jasul, (bur.) zahuul ("steward, uryadnik, esaul"); jayisang, (bur.) zaisan // zaihan - junior administrative rank in pre-revolutionary Buryatia; otok steward, tribal head < (kit.) zai xiang ("chancellor, grand vizier") [Baskakov, 1987, p. 73] (this title is more ancient, known among the Mongols from the time of

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Юаньской империи. Зайсаны стояли во главе рода, клана, иногда улуса в качестве наследственных владетелей) [ЛХБ, с. 98]; siulingge, (бур.) шγγлингэ ("сборщик податей") (данный титул маньчжурского происхождения, шулингой назывался в феодальный период в Халхе сборщик податей) [Владимирцов, 1934, с. 140];

3) names of measures of weight, area, length, quantity borrowed from the Russian language, for example: pud, (bur.) pud < (Russian) pud - nige pud ni 32 jing (one pud is 32 jin) [BA, p. 34]; disitini, (bur. ust.) tithe (an old Russian measure of land area equal to 2,400 square meters. fathoms or 1.09 hectares, used before the introduction of the metric system) [SRYA, vol. I, p. 530] - qori-yin buriyad-un nutuy debisker-un doturaki qamuy sayin usu, ebesu belciger-tei Inggidei youl-un nutuy-aca arban tume tabun mingyy-a disitini (orus mu, nige orus mu yajar ni 120 tegsi dorbeljin metr kiri-tei) yajar-i orus-un tariyacid-tu albadaly-a-bar yaryan oggugsen... ("the Khorinsky Buryats were forced to allocate the best land with good pastures and water resources along the Ingoda River with an area of 105 thousand desyatins of land from their lands for Russian peasants (Russian Federation). measure, one tithe is an area of 120 square meters) " [BA, p. 35]; dusi, (bur. ust.) duushe-soul (meaning "person", "eater") < (Russian) soul - 1795on-u kumun ama-yin buridkel-i undtisulebel qori-yin buriyadcud ni neyite 18-aca 55 nasun-u 17345 er-e dusi (quyayy) tei bayil-a ("according to the population census of 1795, the number of male Khori Buryats aged 18 to 55 reached 17345 souls (armor)") [BA, p. 35]; sidperte, (bur. ust.) shaetbuurte < (Russian) quarter (an old Russian measure of land area equal to 1.5 tithes) [SRYA, vol. IV, p. 921] - jasay-un yajar-un buridkel-iyer tariyalang-un talabai ni 48672 sidperta (orus mu-yin arban-u nige qubi) bayiba ("according to the census the sown area was 48,672 quarters (one tenth of the Russian measure)") [BA, p. 42].

These historicisms and archaisms are no longer used in the modern Buryat language. But they are widely used in the language of Buryat historical novels to create and outline the corresponding historical background of the era, to characterize the language of characters in historical works.

In general, the language of Bodongut Abida's text is rich and imaginative. The vocabulary of the text is mainly general Mongolian, and it covers Mongolian, Buryat, Russian, Chinese, and Tungus-Manchu languages by language affiliation.

It should be noted that currently all Buryats living in China speak their native dialect, in addition, they know the literary Mongolian, Chinese, Evenki and Dagur languages. It is possible to note elements of multilingualism in the Shenehen Buryats. It is noteworthy that the Shenehen Buryats, who have been living in isolation for 80 years in a foreign-speaking environment, not only did not lose their native language, but also preserved the language, traditions, customs, rituals, recipes for cooking national dishes, and national clothing of the mother ethnic group in the best possible way. Field materials indicate that the language of the Sheneheng Buryats of China has not undergone major changes in comparison with the Agin dialect of the Khorin dialect of the Buryat language. There are only some phonetic changes under the influence of the Chinese language, namely softening of hissing and whistling sounds: (bur.) beshe - (shen. bur.) b'is'a ("other, different"); (bur.) shene - (shen. bur.) sine ("new") and etc.

During direct communication with representatives of the Buryat ethnic enclave in the Hulunbuir Aimag of the Inner Mongolia Autonomous Region of the People's Republic of China (2001, 2002, 2003, 2004, 2005 It is noted that the process of loss of language and ethnic identity in their environment has received much less development than that of the Buryat ethnic group in Russia. The empirical material shows that one of the most important factors of consolidation of the ethnic group and ethnic identity of the Shenehen Buryats is the language, as well as the factor of compact residence of the ethnic group in the dominant monolingual environment.

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The study of the language of the Bodongut Abida chronicle has shown that the language is not a fixed and unchanging phenomenon; in the course of its historical development, it includes sporadically included foreign-language elements, for example, in the language of Buryats living in China, borrowings from Chinese, Manchu, Dagur languages are actively used, and in the language of Buryats living in China, borrowings from Chinese, Manchu, and Dagur languages are actively used. In Russia, a huge array of borrowed vocabulary from the Russian language is used, sometimes to the detriment of the native language.

As noted by ethnographer D. TS. Boronoeva, at present, when many researchers see the impact of globalization on ethnic processes in the fact that ethnic specifics are increasingly losing their significance at the level of material culture and moving to the mental level, ethnic groups with a high level of preservation of traditional ethno-cultural institutions are of deep interest. Within the Buryat ethnic group, these include the ethnic group of Buryats of Inner Mongolia of the People's Republic of China (Sheneheng Buryats). This is why it is so important to conduct comprehensive field studies to collect empirical data [Boronoeva, 2006, p. 7].

Bodongut Abida's work, created in the best traditions of the Buryat chronicle, is a historical document on the history of the Khorinsky Buryats, who were forced by fate to emigrate to China at the beginning of the XX century.

The nature of migration of the Buryat ethnic group to Barga was primarily economic and ethno-protective in nature. Only the national idea of returning to their homeland in the future helped a small Buryat ethnic group to survive and preserve its ethno-cultural traditions in an incredibly difficult situation in a foreign-language (Chinese) environment. All these years, the Sheneheng Buryats lived with a ghostly dream of returning to their homeland, with the dream that at some point in the future their descendants would be able to reunite with their mother ethnic group, so mixed marriages with the Chinese were not approved. Shenehen Buryats do not even bury the bodies of their dead, but burn them in the steppe, because, according to their belief, the bones of the dead should not lie in a foreign land, and the smoke should carry their souls to their homeland. Mixed marriages are observed only with Khamnigans (Evenks), Olets.

Some representatives of the Shenehen Buryats did try to return to their homeland, but life does not stand still. Here they were met by the reality of modern Russia in the conditions of perestroika and a market economy, a different foreign-language (Russian-speaking) environment. The fact is that most of the traditional ethnic and cultural consciousness of the Buryats of Russia has undergone a colossal transformation in the new geopolitical, technological, economic and social realities of society in the conditions of transparency of the cultural borders of the multi-ethnic environment in which the Buryats of Russia are located. The reasons for the changes also lie in the common socio-cultural values of the population of modern Buryatia, in the intensity of communication and in the high degree of cultural borrowing. The degree of changes in the ethnic and linguistic consciousness of Buryats is so high that scientists are concerned about the loss of ethnic identity, up to acculturation and de-ethnization, and raise the problem of preserving the cultural identity of the Buryat ethnic group.

Many of the Shanahan Buryats, unable to adapt to the new situation in Russia, return home to Shanahan, which has already become their homeland.

Nevertheless, it should be noted that the Shenehen buryats have a high degree of survival in extreme conditions and a fairly high level of adaptive characteristics. Their creative connections with Buryat diasporas in Russia are established, marriages with representatives of ethnic Buryatia are approved, many of them study at universities in Russia, Japan, and America, and teach in schools and universities of staropismen-

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Some of them speak Mongolian and Chinese, and some have established successful businesses in Russia. It seems that the modern generation of Shanahan Buryats has a future.

list of literature

Bodongyd Abida (Bodongut Abida). Buriyad mongyul-un tobci teuke ("A brief History of the Buryat Mongols") (BA). Obur mongyul-un soyul-un keblel-un qoriy-a (Publishing House of the Department of Culture of Inner Mongolia), 1983. 114 p.

Baskakov N. A. K probleme kitayskikh zaimovaniy v tyurkskikh yazykakh [On the problem of Chinese borrowings in the Turkic languages]. 1987. N 5.

Large Academic Mongolian-Russian Dictionary (BAMRS). In 4 volumes / Ed. by G. Ts. Pyurbeev, Moscow: Academia, 2001-2002.

Boronoeva D. Ts. Buryaty Vnutrennoi Mongolii [Buryats of Inner Mongolia]. No. 16. 2006, June.

Vladimirtsov B. Ya. Public Order of the Mongols, L., 1934.

Dondokova D. D. Kitayskie zaimovannye elementy v buryatskom yazyke [Chinese borrowed elements in the Buryat language]. Ulan-Ude: BSC SB RAS Publishing House, 2004.

Chronicles of the Khorinsky Buryats (LHB), Issue 2. Chronicle of Shirab-Nimbo Khobituev / Text published by V. A. Kazakevich (Proceedings of the Institute of Oriental Studies. IX). Moscow-L.: Publishing House of the USSR Academy of Sciences, 1935.

Chronicles of the Selenga Buryats (LSB). Chronicle of Ubashi Dambi Jaltsan Lombotserenova / Text published by N. N. Poppe (Proceedings of the Institute of Oriental Studies. XII). Moscow-L.: Publishing House of the USSR Academy of Sciences, 1936.

Chronicles of the Khorinsky Buryats (LHB-2). Chronicles of Tuguldur Toboev and Vandan Yumsunov / Translated by N. N. Poppe (Proceedings of the Institute of Oriental Studies. XXXIII). Moscow-L.: Publishing House of the USSR Academy of Sciences, 1940.

Mongolian-Russian Dictionary / Under the general editorship of A. Luvsandendeva, Moscow, 1957.

Todaeva B. Kh. Dagur language, Moscow: Nauka Publ., 1986.

Dictionary of the Russian language (SRYA). In 4 volumes, Moscow: State Publishing House of Foreign Languages. and the nation. dictionaries, 1961.

Tsydendambaev Ts. B. Buryat historical chronicles and pedigrees. Ulan-Ude, 1972.

Cheremisov K. M. Buryat-Russian Dictionary, Moscow, 1973.

Shagdarov, L. D. and Cheremisov, K. M. Buryaad-orod toli. Buryat-Russian dictionary, I vol. (a-n). 30,000 words. Ulan-Ude: Publishing House of JSC "Republican Printing House", 2006.

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