Алтайский вестник (стр. 11 )

V. V. Kozhinov

“My name will be mentioned in every language…”
Notes on Russian Spiritual Peculiarities[60][60]

… Let’s turn to the problem of Asia, a deep comprehension of which is a particularly hard, vital and urgent issue. The thing is that for 200 years of active “europenism” our awareness was influenced by European perception of Asia. Dostoevskii anxiously spoke about it before the death. It is distinctly reflected in Russian perception of Tatar-Mongolians that was formed in the 18-19th centuries. Tatar-Mongolians were considered to be the core of Baty-khan Empire and his descendents, under vassal bondage of which Russia was from 13th till 15th century. As a matter of fact there is no distinct difference between this empire and Charles the Great Empire, who subordinated European territories from Pyrenean to Danube, people from Arabs to Czechs (the later Charles V Empire can also serve as an example). But according to Europeans’ opinion Asian Empire was something different, something fragrant, and what is more, disgraceful, just because it dealt with Asians.

Since 18th century this perception of Asians has to a certain extend influenced Russian *****ssia had never before had such a specific attitude towards Asians, particularly towards Mongolians.

It is significant that in “The Tale of Ryazan Devastation by Baty-khan” which is penetrated with piercing pain the image of Mongolian chief is not deprived of human features… nevertheless, it doesn’t mean that the conqueror is justified. “The Tale of Ryazan Devastation by Baty-khan” is permeated with endless struggle against conquerors, as well as other works of Russian literature of 13-15th centuries that describe Mongolian invasion. But at the same time Russians didn’t divide nations into European and Asian; all the invaders were unacceptable, it didn’t matter whether they were German knights or Mongolian bagaturs. The attitude towards invaders was determined in Russian mind by the fact that they were invaders, but it didn’t lead to hostility or detachment of any nation and its representatives.

It is also remarkably revealed in the fate of Baty’s descendents in Russia. As we know Russia had become completely free from Tatar-Mongolian regime by 1480, after Ahmat, a Grand Khan of Golden Horde, escaped from the Ugra riverside. And just in 50 years Shah-Ala (Shigalei), who was the son of Ahmat’s nephew, became a prominent Russian commander of the whole army during Libonese and Lithuanian wars. Ahmat’s great-grandson Sain-Bulat (Simeon Bekbulatovich) was appointed the Head of Boyard Duma and obtained a title of “Grand Prince of Russia”. These are just two most vivid examples. Such fate is quite typical for representatives of non-Russian nations. Kabardinian prince Cherkasskii, for instance, practically ruled the country in the times of Mihail Fyodorovich. Nikita Minov, a Mordvinian, was Russian patriarchy Nikon, Yusupov, a Nogaien, was the Head of Russian Military Board at the beginning of 18th century. The fate of Russian bitterest enemies’ descendents vividly reveals the human nature of Russian character. <…>

Let’s turn to more considerable issue such as the interpretation of the greatest historical battle of Kulikovo in literature and publications. Quite often it is depicted as a fatal and inevitable feud between Russia and Asia, as “a battle between continents”. It is only recently that the historical importance of the impact and the true character of the battle have received a broad understanding.

In his excellent book “Dmitri Donskoi” (from a series “Life of outstanding People”) Yuri Loshin points out that the battle of the 8th of September 1380 wasn’t a battle between two nations, but had a world-wide historical importance. It was a struggle of already multinational Russia against aggressive cosmopolitan armada that had no right to act on behalf of any Russian neighbouring nations... We shouldn’t forget that commanding officers of two out of six regiments were Andrei Cherkizovich and Semyon Melik, Tatars who served Dmitri Donskoi and heroically fell in action.

L. N. Gumiliov also made an attempt to solve various problems that are somehow connected with the battle of Kulikovo. He reveals that Horde’s policy was based on “the patronage of slavery and merchants of different races…. and the principle of pure profit”, that Mamai was practically guided not by the Golden Horde’s upper ten but “by merchant civilization, to put it bluntly, by international profiteers who established trade routes to deliver slaves to intermediary Genoese offices”. First of all it concerns “Genoese colony Kafe (todays Feodosia), a gigantic slave-trade centre of those times, that hosted thousands of slaves. It is quite reasonable why Mamai escaped to Kafe after he was devastated. But he was robbed and annihilated by his own inspirers and creditors, who had no moral values.

To sum up, the battle of Kulikovo, which is usually considered to be a Russian resistance to a specifically Asian attack, was primarily the struggle of Russian people against the world-wide cosmopolitan aggression. The aggressive Mamai’s policy was greatly determined by interests and policy of “international profiteers” from Genoa and Kafe (who as we know didn’t send their high quality mercenary infantry to support Mamai).

So there is no reason to view the battle of 1380 as a fight against Mongolians. The battle of Kulikovo was not against a certain nation, but against “dark” powers of those times.

J. V. Popkov

Novosibirsk

Problems of the Present-day
Ethnosocial Development of Siberian Nations[61][61]

In 1999 members of ethnosocial research branch of Philosophy and Law Institute (Siberian department) together with colleagues from Siberian republics launched a megaproject “Eurasian nations in the Context of Present-days Reforms”.

Siberia reflects Russian Eurasian character in full measure. That is why the results of research on social changes, which take place in the region due to present-day market reforms that involve ethnosocial development, can be considered to represent the situation in the whole country.

The development of Russia for the past 13 years can be on the whole estimated as “westernasation”, to be more precise “americanisation” of the country. Meanwhile ethnosocial processes in Siberia are of a destructive character.

The quality of population has decreased as a result of high sickness rate, alcoholism, drug addiction, tuberculosis, nervous and psychological disorders. Suicide rate is also high. A family crisis has arisen. We witness more divorces, illegitimate births, the number of one parent families has increased. More mentally or physically disabled children are born. The number of work places has been considerably reduces, which resulted in unemployment increase. The variety of employment fields narrowed up to such traditional economic activities as gathering wild plants, stocking up raw materials, hunting, fishing and cattle breeding. In socio-cultural development alongside with the growth of national consciousness, reinforcement of national concern in national languages, culture and nation history, one can observe the display of nationalism and separatism, ethno phobias and ethnocentrism, national nihilism and intolerance.

It influenced not only financial and social position of inhabitants but the public awareness state, its system of values and mental structures. Research workers’ opinions on the correlation between different types of values in the public awareness structure differ. For instance V. N. Tishkov, Ethnology and Anthropology Institute of Russian Academy of Science Director, considers that now individualistic and liberal values are dominating in Russian national awareness. Analyzing the results of certain investigations, V. E. Semionov comes to the conclusion that individualistic values take only 3% in the mentality of present-day Russian youth.

The results of our investigation also show that individualistic values do not prevail nowadays. The majority of the population place collectivism above individualism. They prefer community property to private one, sense of collectivism and mutual aid as a factor of nation development to individualism and personal private business, public order to extension of personal liberties. Representatives of inquired nations prefer government’s interest in public welfare to personal enterprise, constancy and stability to changes and novelty, controlled market to unrestricted competition and planned economy. Entrepreneurship and business were marked as an ethnic separation factor.

The Perspectives
of the Altai-Sayan Mountain Territory.
Social, Political and Ecologycal Problems

S. Magmasuren

Hovd State University, Mongolia

The Results of Research in Physical
Aspects of Natural Phenomena in the Altai Region

In July 2003 scientists and professors of Hovd State University organized a research expedition within a scientific and technical project “Ecological and Geographical Estimation of Mountain Mongolian Altai Region”. The following route was taken: Snow Tsambagarav (4193m) — mountain Sayr (3984m) — Huyten peak (4374m) — the Tabin-Bogdo-Ula mountains — Legendary Potanin glacier and the White river — mountain Bayan (3442m) — the Big Turgen mountain ridge (3507m) — Tsengel Hairhan (3943m) — Hag pass (3100m). All in all the expedition members overpassed 1500 km in Western Mongolia.

During our expedition we managed to explore ecological and climatic condition of the Altai mountain zone, to collect rich scientific and educational material on Mongolian Altai naturo-phisical and ecological processes.

Natural processes that are observed on Potanin glacier are of a particular interest nowadays. Having overpassed a difficult 15km way in mountain tundra zone on foot we managed to reach the glacier (3244m) that originates from Huyten peak of the Tabin-Bogdo-Ula Mountains (4374m). The glacier valley stretches for 20 km and turns into a river, the water of which is as white as snow. That might be the reason why it is called “White”.

Potanin glacier is being subjected to heavy erosion. Water is the main factor of erosion process. Showers and snow melting cause irreversible glacier erosion. The ice resembles a complicated architectural construction that can be seen only in the movies. I find glacier very much like a human being. Like man’s hair gets thinner in the course of time, glacier’s surface dissolves and as a result of enduring climatic effects it gradually turns into a sieve. The dust coverage of glacier surface is another interesting phenomenon. The glacier suffers from this dust coverage as the dust powder accumulates warmth that in its turn accelerates erosion process.

With the assistance of local Kazakh inhabitants we were lucky to view one of the most beautiful waterfalls on the river Malii Turgen (Tsengel samon territory, Bayan-Ulguy aymak). The water falls from 33m hight, making two-stage whirls. To be more precise it forms 2 waterfalls: a big one and a small one. The water shimmers in the air with the whole range of rainbow colours. The river Malii Turgen runs through a geologically unique rocky gorge, which is rich in various rare plants and animals. Malii Turgen falls are one of the biggest waterfalls in our country.

We are planning new interesting investigations and routes for new expeditions that are supposed to make incredible discoveries in such scantily explored and unique part of the world as Western Mogolia.

U. Beket

Social-Economic Research Institute of Mongolian Academy of Science

Flora of Mongolian Altai.
Problems of its rational use and preservation

Although a range of books on flora of Mongolian Altai have been published[62][62], Mongolian Altai is still among the regions the flora of which hasn’t been adequately explored yet. Our studies made it possible to fill the gaps, to trace general geographical mechanisms of flora allocation in Mongolian Altai, to reveal taxonomic variety of flora classes, to ascertain a zonal structure of flora and its peculiarity in different parts of the region, to execute cartographical works, to work out a detailed mean scale geobotanic map of Mongolian Altai, to make a list of plants.

The research showed that regions flora is heterogeneous. The territory can be easily divided into 4 parts, each characterized by particular altitude and peculiar number of structures. There are 1501 species (including 50 endemic and 82 subendemic) superior vascular plants that belong to 89 families and 440 genera.

As far as investigated ecological groups of species are concerned the flora is rather diverse. This fact is caused by the variety and contrast of ecotopes (from cold and humid mountains to arid and torrid intermountain troughs).

In many parts of Mongolian Altai we observed anthropogenic destruction of top-soil; especially where pastures are degradationing and man-caused disturbance of land tenure occurs. These negative after-effects indicate that it is of great importance to optimize land tenure to preserve rare endangered species and especially valuable phytocenosis. In view of the aforesaid we insist on taking the following actions on preservation and rational use of flora resources of Mongolian Altai:

To join efforts of Mongolia, the Russian Federation, China and the Republic Altai governments to establish transboundary preserves and game reserves with botanic garden;

To ban cutting down and logging trees and shrubs.

Besides it is important to work out a draft “On Rational Use and Preservation of Natural Pasture” on parliament level, taking into account the interests of all the states of Big Altai.

The Culture and History
of the Altaic people

A. V. Startsev

Altai State University, Barnaul

Altai and Mongolia:
From the History of Frontier Cooperation

The history of economic relations between Altai and Mongolia goes back as far as 200 years. They started in the second half of the 18th century when a group of enterprising Russian migrators went up to the Altai Mountains to carry out a barter trade with local the end of the century a marked had been established in Chuya valley. There collaborated Russian traders, Altaians, Tuvinians, Mongolian frontier guards and Chinese merchants’ salesmen. In 20-30s of the 19th century merchants built a few cabins in Chuya valley to keep their goods. That is how Kosh-Agach settlement started.

Until the middle of the 19th century trade in Kosh-Agach was semi-legal since it was not officially covered by Russian-Chinese agreements. Beijing agreement (1860) and “The Rules of Land Trade” (1862) signed by Russian and Chinese officials let Russian citizens travel abroad and transfer their trade into the cities of North-western Mongolia — Cobdo and Ulyasutai.

This trade was immediately recognized by the locals, and Russian goods (fabric, metal articles, dressing leather, etc.) were in great demand. Very soon Chinese merchants couldn’t compete with Russians in textiles trade. Copper and metal articles were also widely popular. The trade with locals was mainly bartering. In 70-80s of 19th century the main barter article was furs, predominantly marmot fells. Along side with furs Biysk merchants also imported livestock and wool from Mongolia.

The fact that there were no convenient roads hampered trade expansion. Chuya high road, that was used to deliver goods, ran in almost impassible uninhabited region. The most difficult part was between Ongudai and Kosh-Agach. It was just a narrow trail that spun along steep beetling over the river mountainsides. It was only in 1920 that a bridle-path was turned into vehicle road, but it still didn’t solve the problem of big consignment transportation.

In spite of all these difficulties trade along Chuya high road was dramatically developing. According to the official documents its turnover increased 7 times from1870 to 1885. Chuya merchants actively traded not only on the territory of North-Western Mongolia, but tried to get into Inner China market.

Unlike Chinese merchants who, as I. Y. Korostovetz put it, “look upon Mongolians as an inferior race, made to be exploited”, Chuya merchants developed their business contacts with Mongolians into informal friendly relations.

Biysk merchants’ interests went beyond their own welfare; they also contributed significantly to the studies of Mongolia. They assisted in launching scientific expeditions, accompanied them as guides and interpreters, carried out different scientists’ commissions, supplying Russian museums with exhibits and even full collections. In their dairies and reports Russian orientalists N. M. Przhevalski, G. N. Potanin, A. M. Pozdneev, P. K. Kozlov and others thanked Biysk merchants for help and assistance. Some entrepreneurs were members of scientific societies. I. P. Kotelnikov, a merchant, was a full member of Russian Geographic Society. Another Chuya merchant N. I. Assanov had been a Corresponding Member of Imperial Academy of Sciences since 1901, and in 1902 was awarded a medal “For eagerness ” for his assistance in D. A. Klement’s scientific expedition.

The above mentioned facts prove that trade-economic and cultural bonds between Altai and North-Western Mongolia were constantly developing and getting richer. It is significant to mention that the initiative for its development belonged not to state government or local administration, but to inhabitants who lived near borders and were searching for better ways of mutually beneficial cooperation.

Besud B. Batmunh, Navaan zoch H. Tsedev

Hobd University, Mongolia

Zaya Pandita Ogtorguin Dalai

Rabzhamba Zaya Pandita Ogtorguin dalai () holds a significant place among people who played a very impotent role in Mongolian political, religious and cultural history. He is an outstanding Mongolian enlightener who received a classical Buddhist education. From 1639 till 1662 Zaya Pandita Ogtorguin dalai took an active part in political and religious life of Mongolia. He contributed a lot to protect the sovereignty of the country, to spread essential religious principles of Buddhism and to develop Mongolian culture in general.

He was named Namhaizhamz when he studied in the Tibet. In Mongolian language it sounds “Ogtorguin dalai” and can be translated as “Cosmic (heavenly) sea”. After 10 years of studies in Tsogtbereivun monastery he brilliantly carried out complicated debate on religion and philosophy with Tibet lamas who are well known for their erudition. As a result of that debate he was given the rank of “Rabzhamba”. In 1638 Zaya Pandita was sent to his Motherland on a religious and educational mission by three spiritual Tibet enlighteners. Before Zaya Pandita returned to Mongolia Dalai-lama V had appealed to him saying: “You, my young student, should help Mongolian speaking nations to translate religious books”[63][63].

Zaya Pandita carried out his mission in a very hard period of Mongolian history. The times when Tsinsk Empire pursued an aggressive policy in Central Asia that threatened Mongolian sovereignty. On his arrival to Mongolia in autumn 1639 Zaya Pandita spent the winter in Tarbagatai at Ochit Tsetsen Khan’s, a very powerful politician of those times. Being a religious authority and a highly educated person, Zaya Pandita actively participated in the preparation of the documents for the united congress of Western and Eastern princes, who had to get over their pride and discord to rebuff a common enemy. This congress took place at the beginning of 1640. The idea of Mongolian nations’ reunion was manifested in the final document “Ih Tsaaz” (Great Code), which proclaimed defense of Mongolian sovereignty to be a duty of all classes. Many research workers such as K. F. Golstunskii, Sh. Norov, H. Luvsanbandan, S. Tsolmon, A. Taivaa consider Rabzhamba Zaya Pandita to be the most active participant of that congress. It was the beginning of his social and political career that was devoted to his Motherland’s welfare.

In spring 1641 Zaya Pandita was invited by the most powerful Mongolian politicians. The aim of his visit in Halha was to interpret “Ih Tsaaz” law. In 1650 Zaya Pandita went to the Tibet to solve the problems of Mongolian foreign policy towards the Tibet and Tsinsk Empire. At the same time the outstanding enlightener made every effort to put an end to inner discords and to resume negotiations between different Mongolian rulers. While he carried out intermediate political activities till 1660s, the major aimaks were not at undisguised enmity with each other, though they were at odds at times. He sometimes personally stopped armed conflicts and reconciled instigators, using his gift to persuade people and tremendous personal authority[64][64].

Zaya Pandita was also active to diffuse Buddhism. When he came back to Mongolia from the Tibet he organized “Ih Huree” — Oyrat Religious and Cultural Center. Firstly it was important to struggle systematically against shamanism and to spread Buddhism from one religious center. Secondly there was a need to translate religious Buddhist books into mother tongue and popularize them among people of the same tribes (tribe mates). Thirdly it was of importance to prepare professional contingent of Buddhist clergymen and translators of religious texts from Tibetan into Mongolian. “Ih Huree” where monks spoke two languages had become a center of translation. There was a xylographic shop, a rich library of Buddhist manuscripts and a xylographica there. Due to Zaya Pandita’s various activities Mongolian monasteries and the faithful were supplied with religious literature of high translation quality.

Among different types of writing used by Mongolian nomads there was “a clear written language” that was introduced by Zaya Pandita in winter of 1648. “A clear written language” combined written languages of three states: “India, as a country of reincarnates”, “The Tibet as a country of snow”, and “Mongolia as a country of mare koumiss”. The aims of introducing “a clear written language” were to unite Mongolian speaking nations in their struggle for political and cultural independence of the country and to promote the spread of Buddhism in Mongolia. The third reason for the development of “a clear written language” lies within the inner logic of Mongolian language development. Lots of works in linguistics, religion, history and culture of Mongolian tribes are written in “a clear written language”. Now it is being revived.

In order to disseminate Buddhism in Mongolia Rabzhamba Zaya Pandita translated a great number of books and Sutras into his mother tongue. Each was finished with his own poems. At the end of his translations he wrote melodious poems that consisted oflines and embellished his work. All these translations have become precious cultural monuments and historical sources.

Rabzhamba Zaya Pandita, an outstanding Mongolian enlightener, a creator of “a clear written language”, a great religious figure, a translator and a poet, died in 1662 on the way to the Tibet near Lake Kukunor. His progenies took over his mission.

Bibliography:

1. B. Batmunh. Zaya Pandita Ogtorguin dalai. Ulanbator, 2004, p.162

2. Radnabadraa. Rabzhamba Zaya Bandidin sarni gerel hemeeh orshvoi. / Hevleld beltgesen Zh. Tsoloo/ CSM. Vol. V. Fasc-2. Ulaan-Baatar, 1967.

3. R. Gurbazar. Orchuulgin onol, dadlagin undes. Ulaanbatar, 1996, p.40

Luntengiyn Batchuluun

Mongolian Ornamental Design[65][65]

Artistic metal processing is considered to be male’s type of Mongolian traditional art. The roots of jeweler’s art go back as far as the time of nomadic tribes that inhabited the Great Steppe. Artistic metal works are divided into two groups.

The fist group consists of works used in house keeping (ex. locks, household goods and etc.). The second group includes jewelry or goods made of precious metal (saddles, knifes, rings and etc.). All arts in the world look alike, but at the same time each type of arts is unique in a certain way.

Mongolian folk art especially jeweler’s art reveals an immense world of beauty and wisdom. Jeweler’s art was known to Mongolians from time immemorial and unlike other nomads Mongolians mastered this difficult craft. High quality techniques and artistic flair that are reflected in simplicity of proportions, pliant perfection of shapes, peculiarity of color and rhythmic forms turned simple objects of everyday life into real masterpieces of folk decorative art, which haven’t lost their aesthetic value.

Some craftsmen preferred simple geometrical patterns like a network out of two crossed circles, interweaving of ulzia or cellular patterns, that stand out against smooth metal background. Other craftsmen preferred full covering to raised pictures of complicated plots most often with dragons, vegetative sprouts or ornament “Ten thousand Years of Happiness” (“tumennasan”) and etc. In the 17th century the unsurpassed art of G. Zanabadzar, an outstanding Mongolian master of plastic art and lead molding (casting) who managed to reflect physical and spiritual perfection of a human being within tough frames of religious canon, initiated Mongolian classic school and made considerable impact on future art.

[1][1] Для сайта «Алтай трансграничный», собственный корреспондент А. Телегин.

[2][2] Трубецкой Чингисхана. — М., 1999. Cтр.230-243.

[3][3] Личности Николая Константиновича посвящена работа , публикуемая в настоящем номере журнала.

[4][4] . Листы дневника. Т.1. Международный Центр Рерихов, 1995, с. 532-534.

[5][5] Кожинов В. В. О русском национальном сознании. М., 2002, с.171–175.

* Работа выполнена по гранту Российского гуманитарного научного фонда, проект № а.

[6][6] См., например: Интернационализация в традиционном и современном обществах. — Новосибирск, 2000; , , Этносы Сибири в условиях современных реформ (Социологическая экспертиза). Новосибирск, 2003; , Социальное самочувствие молодежи Сибири (международное исследование): Новосибирск и Новосибирская область. Новосибирск, 2004.

[7][7] См.: Возможности цивилизационного подхода в этносоциологии // Гуманитарные науки в Сибири. 2003. №3.

[8][8] См.: Интернационализация в традиционном и современном обществах. Гл. 2.

[9][9] См.: , Евразийство как социокультурный тип // Гуманитарные науки в Сибири. — Новосибирск, 2003. — № 3; Славяно-тюркское единство — основа евразийской цивилизации. // Гуманитарные науки в Сибири. — 2002. — № 1. Славяно-тюркско-монгольский синтез в евразийской цивилизации // Этносоциальные процессы в Сибири. — Новосибирск, 2003. — Вып. 5.

[10][10] См., в частности: , Семейно-брачные отношения у народов Сибири: Проблемы, тенденции, перспективы. — Новосибирск, 2004.

[11][11] Эти и другие негативные тенденции развития фиксируются в материалах государственной статистики, а также в экспертных и массовых социологических опросах населения. Из последних работ на эту тему см., например: Социальная многоликость Сибири в условиях общественных перемен. — Новосибирск, 2003; , , Этносы Сибири в условиях современных реформ. — Новосибирск, 2003.

[12][12] См.: Тува за 80 лет: Юбилейный статистический сборник. — Кызыл, 2001. — С. 49.

[13][13] Более подробное обоснование цивилизационных дихотомий, а также выборки проведенного исследования см.: , , Этносы Сибири в условиях современных реформ: социологическая экспертиза. — Новосибирск, 2003.

[14][14] См. Звезда Алтая № 000-153 от 01.01.01 года.

[15][15] Заключение экспертной комиссии государственной экологической экспертизы материалов «Обоснование инвестиций в строительство Алтайской гидроэлектростанции на р. Катуни в Республике Алтай». г. Москва «27» июля 2004 г. Утверждено приказом Министерства природных ресурсов Российской Федерации «05»г. № 000.

[16][16] А это порядка 100 МВт-часов дополнительной нагрузки на линии электропередач летом и порядка 25-40 МВт-часов в зимний период. — см. Материалы «Обоснования инвестиций в строительство Алтайской гидроэлектростанции на р. Катунь в Республике Алтай». Книга 6 «Основные строительные решения». Приложение «Анализ условий выдачи мощности Алтайской ГЭС». Москва, 2004. — стр. 7.

[17][17] Материалы «Обоснования инвестиций в строительство Алтайской ГЭС на р. Катунь в Республике Алтай». Книга 6 «Основные строительные решения». Москва, 2004. — стр. 18.

[18][18] 3,8 тыс. человек. Предварительные данные. — см. Статистический ежегодник Республики Алтай, 2005 год, стр. 102.

[19][19] Без учета лиц, занятых в домашнем хозяйстве, индивидуальным трудом и по найму, в крестьянских (фермерских) хозяйствах. См. Статистический ежегодник Республики Алтай, 2005 год, стр. 104.

[20][20] См. Статистический ежегодник Республики Алтай, 2005 год, стр. 102.

[21][21] См. Статистический ежегодник Республики Алтай, 2005 год, стр. 185-188.

[22][22] См. Постскриптум №41 (536) от 7 октября 2004 года, стр. 7. А также материалы «Обоснования инвестиций в строительство Алтайской гидроэлектростанции на р. Катунь в Республике Алтай» Книга 2 «Исходные данные». Москва, 2004. — стр. 5.

[23][23] Срок строительства ГЭС — 3 года. (см. Материалы «Обоснования инвестиций в строительство Алтайской ГЭС на р. Катунь в Республике Алтай». Книга 3 «Анализ энергетического рынка». Москва, 2004. — стр. 11).

[24][24] Ежегодно Региональная энергетическая комиссия Республики Алтай повышает тариф на 25%. При таких темпах роста тарифа к моменту окончания строительства стоимость одного киловатт-часа для населения составит:
К началу 2006 года: 1,55 х 1,25 = 1,94 руб.
К началу 2007 года: 1,94 х 1,25 = 2,42 руб.
К началу 2008 года: 2,42 х 1,25 = 3,03 руб.
К началу 2009 года (начало эксплуатации Алтайской ГЭС): 2,42 х 1,25 = 3,78 руб.

[25][25] До 1992 года Республика Алтай была Горно-Алтайской автономной областью в составе Алтайского края.

[26][26] См. Сводное заключение экспертной комиссии Государственной экологической экспертизы Госкомприроды РСФСР по рассмотрению доработанного проекта строительства Катунской ГЭС с контррегулятором Чемальской ГЭС в соответствии с замечаниями ГЭК Госплана РСФСР. г. Москва 4 июля 1989 г.

[27][27] Постскриптум №49 (544) от 2 декабря 2004. Стенограмма сессии депутатов Чемальского района 23 ноября 2004 года.

[28][28] Постскриптум №49 (544) от 2 декабря 2004. Стенограмма сессии депутатов Чемальского района 23 ноября 2004 года.

[29][29] См. Книга 6 «Основные строительные решения», М., 2004, стр. 26.

[30][30] Рекогносцировка [<лат. recognoscere рассматривать] — 1) разведка с целью получения сведений о расположении противника, его огневых средствах, особенностях местности, где предполагаются боевые действия, и т. п., проводимая командирами или офицерами штаба перед началом боевых действий; 2) геод. предварительное обследование местности для производства геодезических работ; р. карт — приведение содержания устаревших топографических карт в соответствие с современным состоянием местности (см. Словарь иностранных слов).

[31][31] Орлова лесные фермы — реальность или фантазия? — в сборнике: Ресурсы ноосферного движения. Материалы международной конференции. Вып. 2. Рыбинск, 2004. — стр. 210-215.

[32][32] Материалы «Обоснование инвестиций в строительство Алтайской гидроэлектростанции на р. Катунь в Республике Алтай». Книга 2 «Исходные данные». Москва, 2004. — стр. 23.

[33][33] (Горы Алтая — трансграничная биосферная территория устойчивого развития. Новосибирск, Издательство СО РАН, 2002. с. 101-103).

[34][34] А. Гуляев, В. Кожара. Пока камни не стали прахом. — в сборнике: Ресурсы ноосферного движения. Материалы международной конференции. Рыбинск, Рыбинский дом печати, 2004.

[35][35] См., например, книгу , , «Экодом в Сибири».

[36][36] Например, Юнатов 1950; Буян-Орших, 1992; Волкова, 1996; Огуреева, 1999; Оюунцэцэг, 2000 и др.

[37][37] Цит. по: Моисеев и Джунгарское ханство в XVIII в. (Очерки внешнеполитических отношений). — Барнаул, 1998. — C. 173.

[38][38] Чимитдоржиев -ойратские связи в XVII в. // Вестник Ленинградского университета. — 1958. — №20. — С. 140.

[39][39] См.: Басин и казахские ханства в XVI-XVIII вв.: Казахстан в системе внешней политики Российской империи. — Алма-Ата, 1971.Бекмаханов Казахстана к России. — М.,1957. Казахско-русские отношения в XVIII — XIX вв. ( гг.). Сборник документов и материалов. — Алма-Ата, 1964.

[40][40] Казахско-русские отношения в XVIII — XIX вв. ( гг.). Сборник документов и материалов. — Алма-Ата, 1964. — Док. №42. — C. 86-88.

[41][41] См.: Русско-китайские отношения. . Официальные документы. — М.,1 959. — Док. №11, 17. — С.35, 56.

[42][42] Энциклопедия Кирилла и Мефодия. — М., 2003 г.

[43][43] См. «Кто и что писал о работах ».  Фирсова.

[44][44] Печатается по тексту ежемесячного журнала «Москва» (Чикаго, США), октябрь 1929 г. В английском тексте название очерка — «Зов Азии). ( Фирсова).

[45][45] Важнейшие чины в духовной иерархии тибетского буддизма.

[46][46] Б. Батмунх. Зая Бандида Огторгуйн далай. Улаанбаатар, 2004.

[47][47] Раднабадраа. Рабжамба Зая Бандидын сарны гэрэл хэмээх оршвой. /Хэвлэлд бэлтгэсэн Ж. Цолоо/ CSM. Том V. Fasc-2. Улаан-Баатар, 1967. т. 3а.

[48][48] Лан — денежная единица в виде серебряных слитков.

[49][49] Р. Гурбазар. Орчуулгын онол, дадлагын ундэс. Улаанбатар, 1996, стр 40.

[50][50] Мы печатаем с незначительными сокращениями фрагмент монографии автора «Искусство монгольского кузнеца» (2004), ставшей итогом его многолетних исследований монгольского декоративно-прикладного искусства.

[51][51] Сутай — один из синонимов слова «гора».

[52][52] Кайркан — почтительное обращение к горе, подчеркивающее ее святость.

[53][53] Традиционный монгольский халат.

[54][54] Одна из наиболее крупных рек Западной Монголии, протекающая через г. Ховд.

[55][55] Одно из великих озер Западной Монголии.

[56][56] Хадак — ритуальный шарф синего цвета, который преподносится по традиции дорогим гостям.

[57][57] N. S. Trubetskoi. Chingishan’s Heritage. — Moscow: Agraph, 1999. p. 230-243.

[58][58] G. D. Grebenshikov’s work, which is published in this issue, is dedicated to N. K. Roerich.

[59][59]N. K. Roerich. Dairy pages. Vol. 1. International Roerich Center, 1995, pp. 532-534.

[60][60] V. V. Kozhinov. “On Russian National Awareness”. M., 2002, pp. 171-175.

[61][61] The work in carried out as a part of fundamental researches RAS “Ethnicultural Interactions in Eurasia” and was in collection articles “Ethnosocial Processes in Siberia”. Issue 6. Novosibirsk, 2004.

[62][62] For example Yunatov 1950; Buyan-Orshih, 1992; Volkova, 1996; Ogureva, 1999; Oyuunzezeg, 2000 and others.

[63][63] B. Batmunh. Zaya Pandita Ogduin dalai. Ulanbator, 2004, 162p.

[64][64] Radnabadraa. Rabzhamba Zaya Bandidin sarni gerel hemeeh orshvoi. / Hevleld beltgesen Zh. Tsoloo/ CSM. Vol. V. Fasc-2. Ulaan-Baatar, 1967.

[65][65] It’s a shortened fragment of monograph “The Art of Mongolian Blacksmith” (2004) that was a result of long-term studies of Mongolian arts and crafts.