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Background: Hereditary breast cancer is an autosomal dominant disease caused by variants in genes such as BRCA1/2, RAD51, ATM, BRIP1, and others. In a previous study using whole exome sequencing, we identified a germline variant of the LGR4 gene (rs34804482, NM_018490.5(LGR4):c.2531 A > G (p.Asp844Gly)) in a young Tuvan breast cancer patient (belonging to the Turkic-speaking tribes of Central Asia). The aim of this study was to determine the frequency of the variant of the LGR4 gene NM_018490.5(LGR4):c.2531 A > G (p.Asp844Gly) in ethnic groups of West Siberia using the PCR-RT method. Methods: The study involved 735 breast cancer patients from ethnic groups in Siberia, median age at diagnosis of 43 ± 15.6 years. The control group consisted of 727 healthy women from Siberia, median age of 43.05 ± 13.5 years. Results: The frequency of this variant (rs34804482) was 0.015 in Russian, 0.022 in Buryat, and 0.069 in Tuvan breast cancer patients. In Tuvan women with breast cancer, the frequency of the LGR4 gene variant was significantly higher than in Russian BC patients (0.069 versus 0.015, X2 = 8.153, p = 0.005). The frequency of the LGR4 gene variant (rs34804482) in healthy Tuvan women was significantly higher than in healthy Russian women (0.066 versus 0.016, X2 = 6.368, p = 0.012). The variant frequency in healthy Russians was close to that in Europeans (0.016 versus 0.0219). Conclusions: We found no statistically significant differences in the rs34804482 frequency between breast cancer patients and healthy individuals in the ethnic groups studied. The highest frequency of this missense germline variant was observed among Tuvans. [ABSTRACT FROM AUTHOR]

The history of Buddhism in Middle Asia and its subsequent transition to Russia is rich in every dimension: in peoples and lands, events, processes, which played an important role in the history of religion, etc. This long journey lasted for centuries, when Buddhism managed to enrich local cultures with its ideas, while demonstrating the ability to transform itself, giving new features to its spiritual achievements and at the same time incorporating them into the cultures of nations that accepted the teachings of Buddha later. India, where Buddhism first originated, and Russia are separated by vast distances, and many peoples of Central Asia made their contributions to the development of local forms of Buddha’s teachings. In particular, those were such peoples as Afghans, Parthians, Kushans, Uyghurs, Mongols, Oirats, etc. Buddhism first penetrated into Middle Asia during the era of the Macedonian campaigns and took hold due to its tolerance to and complementarity with the local cults and beliefs. There are two stages in the history of Buddhism in Central Asia: first in its western part (where it would persist until the 7th-9th centuries) mainly among the Turks, then in the eastern part (from no later than the 7th century onwards), when Buddhism would manifest itself among the Zhuzhans (a stele found in the Bulgan aimag of Mongolia). The resettlement of Western Mongolian Oirats to southern Siberia in the second half of the 16th century marks the arrival of Tibetan Buddhism in Russia; however, one can also identify traces of earlier influence of Uyghur Buddhism on these nomads. In addition, the research looks at the way Kalmyks and Indians interacted in the sphere of Buddhism, and at how Buddhism was consolidating its position among the Buryats, Tuvinians and the peoples of Altai. The author mainly focuses on the territory of present-day Russia, although the study of Buddhism history in the territory of the former Russian Empire or the USSR definitely shows a more impressive heritage. The study highlights principal geographical areas and directions of Buddhism advance towards Russia, and indicates the role of certain individuals and peoples.

Whole exome sequencing of peripheral blood samples from Tuvan females diagnosed with breast and ovarian cancers (BC/OC) was performed to search for new genes involved in BC/OC pathogenesis. Considering the high cost of whole exome sequencing and study material requirements, 9 samples were selected from 61 genomic DNA samples. A mutation in the LGR4 gene (rs34804482) involved in the tumor-mediated Wnt signaling pathway and a mutation in the BRWD1 gene (rs147211854) involved in chromatin remodeling were identified in BC patients. A mutation in the CITED2 gene (rs77963348) involved in the pathogenesis of primary ovarian insufficiency was identified in a patient with OC and a history of infertility. A mutation in the PDGFRA gene (rs2291591) was identified in two BC/OC patients. LRG4, BRWD1, PDGFRA, and CITED2 germline pathogenic mutations were discovered in Tuvan women diagnosed with BC/OC for the first time. [ABSTRACT FROM AUTHOR]

Background. The paper presents the results of research into the features of volitional regulation among Tuvans living in rural areas and cities. Objectives. The study had its purpose to test the hypothesis about the relationship of volitional regulation with the characteristics of the lifestyle and semantic sphere of the respondents. Methods: “Action Control Scale”, “Questionnaire for identifying the severity of self-control in the emotional sphere, activity, and behavior”, PIL test, and the author's ad hoc questionnaire for studying the lifestyle characteristics. Sample. Tuvans living in Erzin (185 people), in Mugur-Aksy (265 people), in Kyzyl (172 people), and in Moscow (105 people) were compared. In total, the study involved 727 people aged 18 to 79 years, 466 women and 261 men. Results. It is shown that Tuvans living in rural vs urban areas assess their lifestyle differently. Rural residents are significantly more likely (p = 0.01) to assess their way of life as traditional whereas urban residents consider their lifestyle as modern (p = 0.01). MANOVA revealed the significant differences between the compared groups in all indicators of volitional regulation. Сovariance analysis showed that these differences are due to the lifestyle characteristics as well as the features of the respondents’ semantic sphere. The data processing obtained significant effects of the PIL test indicators and lifestyle characteristics for the Action Control Scale (p = 0.01 and p = 0.05, respectively), for emotional self-control (p = 0.01 and p = 0.01), behavioral self-control (p = 0.01 and p = 0.01), and social self-control (p = 0.01 and p = 0.01). Conclusion. The obtained results allow to assume that in the process of modernization/urbanization of Tuvan society, the role of traditions and group experience in the regulation of activity decreases whereas the role of volitional regulation increases.

Goals. The article attempts an ethnogenetic analysis of the Tuvan clan Mongush and the Kyrgyz clan Mungush, seeks to delineate some features of their intra-clan patronymy, and provides an insight into the clan name etymology with the aid of folk etymologies. Materials. The study focuses on publications dealing with the topic, analyzes field data collected by the authors during dialect and comprehensive research expeditions. Results. The analysis concludes the issue had stirred interest of many researchers of Central Asia and Siberia since the nineteenth century, and remains as relevant to date. Tuvans who identify themselves as Mongush tend to perceive themselves not only as members of the large clan but also as representatives of some certain intra-clan group — one of the eight patronymies recorded in the Tuvan language, just like the Kyrgyz Mungush who have two large branches — zhagalmai tamga and kosh tamga — each to comprise six intra-clan clusters. The Mongush ~ Mungush ethnogenesis is based on Turkic population pool. The Mongush are distributed not only in Tuva but also beyond its borders, namely: those are the Mungush from Osh Region of Kyrgyzstan, the Fergana Valley of Uzbekistan, and the Xinjiang Uygur Autonomous Region of China. However, the academic opinions about kin relations between the Tuvan Mongush and those of Fergana Kara-Kirghizes/Osh Kyrgyzes require further historical and folklore insights.

The article is a review of the monograph Essays on the Contemporary Tuvan Culture by the famous Tuvinian scholar C.K. Lamazhaa (Saint Petersburg: Nestor-History, 2021. 192 p.). The reviewed book considers the latest social-cultural processes in the Tuvan society and trends in the development of the Tuvinian studies. Each of the nine sections focuses on a separate feature of the social and cultural life of the contemporary ethnic Tuvans - the indigenous people of the Republic of Tuva, and all sections are logically and meaningfully related. In general, the study is a comprehensive description of the mutual influence and coexistence, of a kind of intertwining past and present in the social-cultural life of the Tuvan people. As a collection, the essays show the author’s confidence in the need to study internal differentiations of any society to produce new knowledge relevant to the reality and providing an adequate understanding of the political and socialcultural life of the multinational society. Lamazhaa believes that to overcome some stagnation, inertia in the Tuvinian studies, we need to combine various research positions and to update the theoretical-methodological basis. Lamazhaa suggests an approach which is based on the principles of the thesaurus approach developed by Val.A. and Vl.A. Lukovs (correlates with the indigenous methodology) and actualizes the subjectivity of indigenous researchers.

Tuvans are one of the most compactly living peoples of Southern Siberia, settled mainly in the territory of Tuva. The gene pool of the Tuvans is quite isolated, due to endogamy and a very low frequency of interethnic marriages. The structure of the gene pool of the Tuvans and other Siberian populations was studied using a genomewide panel of autosomal single nucleotide polymorphic markers and Y-chromosome markers. The results of the analysis of the frequencies of autosomal SNPs by various methods, the similarities in the composition of the Y-chromosome haplogroups and YSTR haplotypes show that the gene pool of the Tuvans is very heterogeneous in terms of the composition of genetic components. It includes the ancient autochthonous Yeniseian component, which dominates among the Chulym Turks and Kets, the East Siberian component, which prevails among the Yakuts and Evenks, and the Far Eastern component, the frequency of which is maximum among the Nivkhs and Udeges. Analysis of the composition of IBD-blocks on autosomes shows the maximum genetic relationship of the Tuvans with the Southern Altaians, Khakas and Shors, who were formed during the settlement of the Turkic groups of populations on the territory of the Altai-Sayan region. A very diverse composition of the Tuvan gene pool is shown for various sublines of Y-chromosomal haplogroups, most of which show strong ethnic specificity. Phylogenetic analysis of individual Y-chromosome haplogroups demonstrates the maximum proximity of the gene pool of the Tuvans with the Altaians, Khakas and Shors. Differences in frequencies of Y-chromosome haplogroups between the Todzhans and Tuvans and a change in the frequencies of haplogroups from south to north associated with the East Asian component were found. The majority of the most frequent Y-chromosome haplogroups in the Tuvans demonstrate the founder effect, the formation age of which is fully consistent with the data on their ethnogenesis.

Introduction. The article discusses an essential upcycling practice to have existed in various local cultures of the past — and still observable in different forms. Goals. The study aims at describing and analyzing a contemporary form of the children’s clothing sharing tradition of Tuvans, indigenous population of the Tyva Republic. The former is viewed as a local traditional variant of upcycling. The tradition proper has no special name in Tuvan culture but there are several Tuvan terms to denote old things. The most common one is ergindi — ‘old stuff’. The paper draws examples to introduce present-day patterns of the tradition and outlines it, since the latter has been totally uninvestigated. Materials and methods. The study comprises autoethnographic observations, employs anthropological methods and data from related academic disciplines, including philology, linguoculturology, and history. Results and conclusions. Tuvan folklore and ethnic literary narratives, 19th and 20th century ethnographic publications do mention the practice, the latter to be confirmed by stories of Tuvan elders about their childhood, family customs. The tradition was not only to save money or instruct people to handle things carefully but also illustrated special attitudes of Tuvans towards children, and furthermore acted as a kinship maintenance mechanism. Similar characteristics are inherent to contemporary patterns. Nevertheless, the paper also lists some innovations, e.g., expanded categories of things involved (children’s clothes proper be added to with clothes for pregnant women, children’s implements, toys, books), sharing not only with relatives, use of national costumes once owned by relatives, etc.

Introduction. The territory of South Siberia has historically been a crossroads of ancient migration routes. So, the complex process of ethnogenesis across the region requires multidisciplinary insights of historians, ethnographers, anthropologists, linguists, and geneticists. Goals. The work aims to substantiate the possibility of a comprehensive study of Tuvan tribal groups on the basis of the latter’s gene pools and structures. Materials and methods. The most efficient tool thereto is the Y chromosome since it is inherited — like the clan/tribal name proper — paternally, has a high variety, makes it possible to reconstruct migration waves, and may yield genetic dates. These properties of the Y chromosome make it an additional historical source within comprehensive ethnographic, historical, linguistic, anthropological, and genetic studies of ancestral groups among peoples to have retained the memory of clan/tribal structures. Results. The early 21st century has witnessed an intensive research of the Tuvan Y-chromosomal gene pool — with no sufficient data on corresponding tribal groups mentioned. The analysis of Tuvan tribal structures is complicated by a number of factors, such as the administrative/territorial system of the Qing Empire in Tuva (1757–1912), introduction of a passport system in Tuva (1945–1947) when not clan/tribal names but rather personal ones were registered as surnames, and an increase in unmarried cohabitation that violates the patrilineal system. Y-chromosomal analyses of the largest Tuvan tribal groups Mongush and Oorzhak show that the bulk of their gene pool are North Eurasian haplogroups (N*, N1a2, N3a, Q) associated with the autochthonous population of the area nowadays inhabited by Tuvans. At the same time, Central Asian haplogroups (C2, O2) make up less than a fifth (17 %) of the gene pool. A targeted analysis of the most frequent branch (C2a1a2a2a2-SK1066) of the Central Asian haplogroup C2 shows it had originated about 900 years ago in the territory of Northeast Mongolia, and thus could not have reached Tuva before the 11th–12th centuries AD. Anthropological data also attest to the late admixture of the Central Asian cluster into the Tuvans and their tribal groups. The North Eurasian haplogroups completely dominate within the gene pool of tribal groups Kol, Oyun, and Khertek, which results in that the share of Central Asian lineages drops to 3%. Conclusions. In general, the paper shows the Mongolian expansion had no essential genetic impacts on the Y-chromosomal gene pool of Tuvan tribal groups, but — in contrast — did overwhelmingly influence ethnocultural, economic, and linguistic spheres.

Introduction. The article examines results of associative experiments with native speakers of Tuvan and Buryat to analyze the color term ‘white’. Goals. The paper attempts conceptual and semantic analyses of obtained associative fields in comparison to traditional cultural representations of Tuvans and Buryats. Materials and methods. The paper considers materials of associative experiments attended by native speakers of Tuvan and Buryat in different years. Results. The study reveals that associative meanings of the color terms ak and sagaan are largely constituted by semes common to nomadic culture and relating to milk, white ritual food, religious representations of white as a pure and sacred color. In the associative thesaurus of Tuvan and Buryat, white conveys predominantly light semantics and positive emotions, correlates with a wide range of objects and phenomena of the outer world. Like in lexicographic sources, no semantics associated with negative emotions have been traced. However, despite such concepts as ‘death’ and ‘passing away’ are not associated with white color, nor there are any linguistic mentions — this color is involved in corresponding customs and rites. The experimental materials also show meanings specific to both the Tuvan and Buryat linguocultures, which results from differing ethnocultural traditions and language structures. In Buryat, such discrepancies occur in reactions of religious contexts — Sagaalgan, Sagaan Ȕbgen. In Tuvan, those are toponyms, such as Ak-Turug, Ak-Khem, and the reaction kara that has broad functional meanings. The analysis also shows that many associative values coincide with main meanings of corresponding lexemes (reactions/superordinates unge(n) and on). Conclusions. The study confirms that cultural and historical similarity plays an important role, and many ethnocultural stereotypes of native speakers of related languages have more conformities than differences.

Introduction. In recent decades, Tuvans have shown an increasing interest in their clan/tribal histories contained in state archival documents or memoirs of their ancestors preserved in family files. Goals. The article seeks to explore features of names adopted by Tuvan clan/tribal (subethnic) groups. To facilitate this, the paper shall systematize clan/tribal names in the Tuvan language, investigate clan/tribal identities from ancient times, identify habitats of Tuvan subethnic groups as of the early 20th century, explore peculiarities of subethnic structures, and single out communities closely related to Tuvan ones to be found beyond Tuva’s borders. Materials. The work analyzes Tuvan ethnonyms from publications on the topic of research and field data collected during dialectological and comprehensive research expeditions. Results. Tuvan self-identity is closely associated with subethnic (clan/tribal) origin. The Tuvan language contains names for a total of over forty tribal associations, the latter be further divided into intra-tribal units (clans). Another important self-identity factor is the administrative/territorial one established in the mid-18th century by the Manchu (Qing) Dynasty of China. Our analysis shows the Tuvan ethnogenesis was based mainly on Turkic-speaking components, however, one can still trace Mongolic, Samoyed, Ket, and Tungus elements therein. Quite a number of clan/tribal names are distributed not only in the territory of Tuva, but also beyond its borders, which attests to common origins of many Turkic-speaking communities. A significant part of Tuvan ethnonyms remain virtually unexplored to date, therefore, those require deeper insights.

Introduction. The history of Tuva’s anthropological study dates back almost a century, and interest in this region never faded to date. In this regard, there is a need to summarize all related research publications, clarify the periodization of stages in the study of Tuvan physical anthropology. Goals. The work primarily aims to summarize all collected data on anthropological appearances of Tuvans and identify problem areas in this topic, as well as prospects for further research. Part One shall introduce a step-by-step history of the study of Tuvan physical anthropology, with due regard of the development of biological anthropology in Russia. Results. The paper provides a detailed analysis of ethnic anthropology results comprising head, face and physique measurements and descriptive data, dental and dermatoglyphic parameters. Data from a number of anthropological systems make it possible to determine the place of Tuvans among Siberian Mongoloids, delineate some local variants within the population of Tuva. Conclusions. Despite there is a most detailed anthropological description of Tuvans, some aspects of their intra-group differentiation remain unresolved — especially taking into account the existing tribal subdivision — just like the case with the formation of Tuvan anthropological appearances during the medieval era and modern times, which sets new vectors for further research of Tuva’s population.

The article makes an attempt at historical comparison of the biographies of the Heroes of the Soviet Union Tuvan Tulush Kechil-Ool and Kazakh Bauyrzhan Momyshuly. The use of the comparative historical method in analyzing their biographies is based on Plutarch's principle of binarity and the unity of J. M. Cooper’s notion of chronology of biographies. Comparison allows the authors to reveal similarities and differences in the heroes’ personalities. Bothbelonged to the Turkic peoples, took the professional path before joining the army, had a military career of an officer, were famous for their heroic deeds, personal qualities, and were awarded the distinction of the Hero of the Soviet Union. The unity of their lifepaths is explained in connection with the history of the country and people, and also with important historical events. Until now, historians have not paid enough attention to the fact that when both commanders were nominated for the title of Hero of the Soviet Union during the Great Patriotic War, they did not receive this title at that time. Tuvan historians have put forward a hypothesis that the reason for this was Kechil-ool's belonging to the repressed clan of Adyg-Tyulyushi. As for Momyshuly, Kazakhstani historians have not yet fully clarified this situation. Both officers were outstanding representatives of their peoples, and their memory is carefully preserved, and their lives are in the focus ofhistorians’ studies. A comparative historical analysis of the biographies of two outstanding representatives of the Tuvan and Kazakh peoples showed their role in the history of their peoples, and how lives are inclose connection with the historical process.

The article presents an analysis of the problems of cultural transfer in the translation of two editions of M.B. Kenin-Lopsans monograph devoted to the description of Tuvan traditions in the Tuvan language Tyva chanchyl. Tyva chonnun ydyktyg chanchyldary [Tuvan traditions. Tuvan folk sacred traditions] 1994 and 1999, in the publication in Russian Tuvan folk traditions 2006. The authors note that cultural transfer causes changes in meanings, adaptations of information not only due to the fact that the translator does not have sufficient linguistic culture. The translator can be a natural bilingual who has been fluent in two languages since childhood, both linguistic cultures can be equivalent. Thus, the translated edition was prepared by two bilingual translators under the editorship of two Tuvan-Russian bilingual writers. But, nevertheless, the linguistic means of Russian culture cannot convey a number of Tuvan terms and expressions, and this imposes restrictions on translations. The authors show these examples by grouping the transformations of cultural transfer into four types of problems: distortion of meanings; incomplete transmission of information; disappearance of semantic constructions; inability to translate non-equivalent vocabulary. Phrases from the Tuvan text of M.B. Kenin-Lopsan, versions of the translated edition are given, and in some cases a more successful translation, according to the authors of the article, is proposed.

Introduction. The article discusses Mongolian-Russian relations in the 20th century, paying particular attention to the definition of the concept “Mongolian World”, an important instrument of the bilateral relations, which has had a variety of interpretations so far. Analysis, as well as understanding of the five factors that this article indicates are of relevance to serve as tools for further expansion of the bilateral cooperation, including the field of cultural relations, which is naturally in the center of attention of both Russia and Mongolia. The subjects of the “Mongolian World” in the Russian Federation are seen as the research object of the present study, which aims to analyze the concept and to identify its role in the Mongolian-Russian relations. Methods used are general scientific, both empirical and theoretical. The application of comparative-functional and systemic approaches, as well as of modelling and logical parameters, was useful in identifying the essential and content-rich components within the framework of cooperation in the Mongolian world. Conclusions. As a result, the author concludes that the factors of the Mongolian world were instrumental in different periods of history in the interaction of Russia and Mongolia. Also, the article highlights the idea that the factor of the “Mongolian World” is constantly expanding in the bilateral relations.

Abstract One of the most important achievements of the Tuvans in the process of adaptation to the nomadic culture and to the extreme continental climate of Central Asia was the breeding of various domestic animals adapted to different ecological conditions of the region. The main wealth of a nomad is livestock: horses, camels, cattle, sheep and goats, yaks, and reindeer. The article analyses the problems of livestock theft in Tuva from the mid-nineteenth century to the current state, as well as structure and dynamics of livestock theft. The main reasons for livestock theft and its reduced detection are analysed. On the basis of the conducted research, the authors have revealed a subjective portrait of a Tuvan livestock thief. Grazing as one of the factors of stock theft was studied. Suggestions on preventing livestock theft and recommendations on counteracting this crime are made.

Prior studies have reported that women outperform men in nonverbal communication, including the recognition of emotions through static facial expressions. In this experimental study, we investigated sex differences in the estimation of states of happiness, anger, fear, and disgust through static photographs using a two-culture approach. This study was conducted among the Tuvans and Mongolian people from Southern Siberia. The respondents were presented with a set of photographs of men and women of European and Tuvan origin and were asked to interpret each of them. They were asked: “What does the person in the photo feel?” We found that the Tuvans easily identified happiness and anger; however, the level of accuracy of fear and disgust recognition was low. No sex differences in the recognition of happiness, disgust, and fear were observed. However, anger recognition was significantly moderated by the perceiver’s sex and the origin of the model. Compared to Tuvan men, Tuvan women were significantly less accurate in identifying anger in male Tuvans. Furthermore, the age effect was found in recognition of fear: older Tuvans were more accurate while recognizing the fearful faces of Tuvan, but not the European models. [ABSTRACT FROM AUTHOR]

Prior studies have reported that women outperform men in nonverbal communication, including the recognition of emotions through static facial expressions. In this experimental study, we investigated sex differences in the estimation of states of happiness, anger, fear, and disgust through static photographs using a two-culture approach. This study was conducted among the Tuvans and Mongolian people from Southern Siberia. The respondents were presented with a set of photographs of men and women of European and Tuvan origin and were asked to interpret each of them. They were asked: “What does the person in the photo feel?” We found that the Tuvans easily identified happiness and anger; however, the level of accuracy of fear and disgust recognition was low. No sex differences in the recognition of happiness, disgust, and fear were observed. However, anger recognition was significantly moderated by the perceiver’s sex and the origin of the model. Compared to Tuvan men, Tuvan women were significantly less accurate in identifying anger in male Tuvans. Furthermore, the age effect was found in recognition of fear: older Tuvans were more accurate while recognizing the fearful faces of Tuvan, but not the European models.

This article illustrates how using qualitative and quantitative social scientific methods together can help us examine sociocultural phenomena in precise, informative, and potentially useful ways. Using freely listed ethnographic data about what qualities Tuvans associate with “good” and “bad” Tuvan people, we examine general cultural patterns of Tuvan virtues. The data was collected in Tuva in 2009–2010 by interviewing nearly 100 Tuvans in Kyzyl and Western Tuva. We also explore within-group contrasts by applying standard modeling techniques to this ethnographic data, finding demographic associations with listing specific items and those items’ salience. We conclude with a discussion of the promise and limitations of these methods.

. Introduction. The world witnesses a dramatic abundance of problems. Still, those are the destruction of nature and extinction of animal species that tend to become the most pressing ones. Currently, many young Tuvan hunters have no knowledge of the traditional hunting etiquette of their ancestors, do not observe the ancient nature conservation traditions and customs. Poaching proves a definitely negative factor in the violation of the ecological balance. Goals. The article aims to study the hunting traditions of the Tuvans which used to be and still are the basis for maintaining the ecological balance and biological diversity in Tuva. It also attempts to systemize some hunting rites and summarize related materials available. Materials and Methods. The work analyzes pre-revolutionary historical and ethnographic sources, as well as field materials of the authors. The employed method of historicism makes it possible to consider the elements of culture in a developmental perspective. Traditional methods of ethnography ― comparative and field research ones ― are also used. Results. The comprehensive analysis of historical, ethnographic, and folklore materials ― along with the mentioned systemization ― concludes that the hunting traditions of the Tuvans, like those of other Sayan-Altay peoples, are the most ancient elements of ethnic culture and traditional ritual practices. The close and long association of hunters with nature led to that they had to follow numerous unwritten rules and prohibitions. Any hunting area was necessarily supposed to be owned by its ‘master’ that was to be honored through offerings. Hunters believed such master spirits could turn into people or wild animals.

Nomadic pastoralism persists at a substantial scale in Tuva and neighboring regions of Inner Asia. Tuvan pastoral lifeways reflect adaptations to both local environments and current economic realities. Much of our quantitative understanding of the economics of Tuvan nomads is derived from data collected in the first half of the 20th century. Accordingly, this paper provides an updated picture of the inner workings of nomadic households using data collected in Barun-Khemchik and Bai-Taiga provinces in 2013–2015. It analyzes herd composition and size, and compares the frequency of different animals kept today with values recorded in Tuva in 1916 and 1931. It then quantifies rates of provisioning hay and grain, and the production of meat and dairy products for consumption and sale. Finally, it characterizes typical costs of food, petrol, medicine, clothing, and school supplies faced by present-day herders. We advocate the collection of quantitative ethnographic data that can shed further light on the future of the Tuvan pastoralist niche.

Introduction. Scholarly studies of Tuvan wedding rites date back to the late 19th century, and include quite a number of works by ethnographers, sociologists, and cultural scientists that tended to focused on topics inherent to general stages of Tuvan studies throughout the 20th and 21st centuries. The most significant achievement of the latter is detailed descriptions of rites and identification of their place in traditional culture. Goals. The article presents a sociocultural analysis of Tuvan wedding rites, and their past — and present — functions in the social life of the ethnic community. Moreover, such functions of rites have been considered only sporadically. Materials. The study investigates published data and conclusions on wedding rites of past periods, as well as authors’ field materials and observations of Tuvan weddings in the 2000s. The paper also scrupulously describes a full cycle of modern Tuvan wedding rites, and one wedding ceremony held in 2019 in Kyzyl. Results. The article combines available conclusions of researchers for the first time, and presents the general evolution of changes in sociocultural functions. In different periods — from the late 19th century to the present days — Tuvan wedding rites are considered as 1) traditional elements supposed to strengthen family ties between different tribes and help solve some economic issues, 2) means of social legitimization according to Soviet policies of equal rights for men and women, under ‘neolocality’ conditions, 3) modern rites for social presentation which is a combination of various traditions, innovations and borrowings. Conclusions. The current situation is characterized by a number of problems such as excessive theatricalization, significant expenses, specific competition between parties of relatives, waste of gifts, etc.

Introduction. The paper studies Tuvan women’s hairstyles and plait decorative elements, reveals their typology and features from historical and ethnographic perspectives. Being integral components of both material and spiritual cultures, such decorative elements — through materials and processing techniques, styling patterns, plots and symbols, terminology and worldview attitudes — sustainably retain valuable historical and ethnographic messages, original semantics. Goals. The work aims at exploring Tuvan traditional hairstyle types and related plait covers in historical and ethnographic aspects, thus gaining insight into most ancient beliefs and cults, customs and rites, ethnogenetic and ethnocultural ties between Central Asian peoples at large. To date, such typologies and ethnocultural parallels in the realm of traditional hairstyles and decorative elements have been either left aside or examined on a piecemeal basis only. So, insufficiency of actual data and the increasing interest towards Tuvan ethnic culture make the study relevant enough. Methods. The study employs modern interdisciplinary methods and implements an integrated approach that includes methodological principles of related scientific disciplines, such as history, archeology, and ethnography. The research at the intersection of several humanitarian disciplines helps obtain richer information on certain culture-specific features and their functioning principles within the Tuvan ethnos. Results. The paper summarizes results of ethnographic studies, analyzes field and archival materials, and classifies women’s hairstyles and plait decorative elements of Tuvans from the late 19th to the 21st centuries. Conclusions. Thus, the article attempts to compile a typology, and describes some elements of ritual practices, especially ones dealing with Tuvan women’s hairstyles.

Музыкальные традиции являются культурным достоянием коренных этносов Сибири. Например, буряты славятся искусством сказительства (улигеров), тувинцы - искусством горлового пения (хоомея). При этом в научной литературе отсутствуют специальные исследования по освоению этих этномузыкальных традиций детьми. Актуальность и новизна исследования состоит в том, что детские музыкальные практики бурят и тувинцев впервые рассматриваются в культурологическом дискурсе. Целью исследования был определен анализ форм детских музыкальных практик в контексте функционирования этнических традиций бурят и тувинцев. Авторы использовали системный метод в сочетании со структурно-типологическим, структурно-функциональным, включенного наблюдения и анкетирования. Сравниваются культурные практики передачи и усвоения этномузы-кальных традиций детьми в условиях традиционной культуры и на современном этапе. Акцентировано внимание на характерных жанрах и видах этномузыкального творчества: бурятских улигере и круговом танце ёхор, тувинском горловом пении хоомей. Отмечены инновационные формы детских культурных практик в XX-XXI вв., связанные с вхождением традиционных видов народного творчества в сферу школьного музыкального образования, концертной жизни, массовой культуры. Новые формы детских культурных практик свидетельствуют о трансформационных процессах, происходящих в структуре этнической традиции. В некоторых случаях способ устной передачи традиции от народного мастера к юному музыканту сохраняется. Авторы полагают, что предложенный подход к рассмотрению детских культурных практик может быть использован в качестве инструмента в культурологических исследованиях этномузыкальных традиций.

Goals. The article studies the socio-age group of dulguyak-qadai (Tuv. ‘old maid’), specific features of their status in traditional and contemporary Tuvan society. The institution of marriage has always been highly valued in Tuva, and central life goal of any Tuvan woman was to become a hereezhen kizhi, i.e. wife and mother. So, the dulguyak-qadai used to be objects of pity or even neglect. Old maids — as well as the very concept of dulguyak — constituted and literally denoted a ‘deviation’ from the traditional worldview and established Tuvan social structure, though remaining its active integral part which would significantly undermine patriarchal foundations of Tuvan community. Materials. The work analyzes historical, ethnographic data collected during 2018-2019 comprehensive expeditions to a number of districts (and other sources) revealing why women stay unmarried, the latter’s roles in their parental families, attitudes of other relatives and those of community members in general. Results. The paper notes some present-day features of the phenomenon in the context of vanishing folk traditions and increasing globalization processes. The field materials obtained from authentic traditional culture bearers are valuable enough, and can be instrumental in compiling curricula and instructional guidelines for ethnic schools, at folk pedagogy advisory meetings, etc.

Copyright of Turkbilig/Turkoloji Arastirmalari Dergisi is the property of Turkbilig/Turkoloji Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the most important achievements of the Tuvans in the process of adaptation to the nomadic culture and to the extreme continental climate of Central Asia was the breeding of various domestic animals adapted to different ecological conditions of the region. The main wealth of a nomad is livestock: horses, camels, cattle, sheep and goats, yaks, and reindeer. The article analyses the problems of livestock theft in Tuva from the mid-nineteenth century to the current state, as well as structure and dynamics of livestock theft. The main reasons for livestock theft and its reduced detection are analysed. On the basis of the conducted research, the authors have revealed a subjective portrait of a Tuvan livestock thief. Grazing as one of the factors of stock theft was studied. Suggestions on preventing livestock theft and recommendations on counteracting this crime are made. [ABSTRACT FROM AUTHOR]

The Y-chromosome haplogroup Q-M242 forms the basis of the gene pool of the Native Americans, and in Eurasia it reaches the highest frequencies in populations of Central and Southern Siberia. Genotyping with an extensive panel of SNP markers, highlighting about 60 branches within haplogroup Q, allowed us to perform an in-depth phylogeographic analysis in populations of Southern Siberia and adjacent regions. The study of six populations of Tuvans and Tozhu people revealed three branches of haplogroup Q, ascending to one root, YP1102. The most frequent of them, the YP1691 lineage, reaches a maximum in the gene pool of northeastern Tozhu Tuvans (51%), decreasing in frequency from east to west to 4%. The distribution of the YP1102* basal lineage follows a similar trend. The third BZ99* lineage is rare in Tuvans (2%), but is noticeable in the Khakas gene pool (9%). Phylogenetic analysis of STR haplotypes showed the distribution of the same clusters not only in different groups of Tuvans but also among the surrounding populations. The structure of the main cluster indicates an increase in the number of carriers of the YP1691 lineage during the Late Iron Age. The frequency map of the YP1691 lineage reflects the consequences of active migration processes during the Common Era within the territory of Southern and Western Siberia. Among the ancient populations of Siberia, the YP1102* variant was found in five individuals: four representatives of the Bronze Age of the Baikal region and one representative of the Scythian-Siberian type culture at the border of Mongolia and Tuva. Ancient DNA data and a higher genetic diversity in the population of Southern Siberia suggest the origin of haplogroup Q-YP1102 in this region and its further penetration to the west and north of Siberia, possibly including with the ancestors of populations of the Yenisei language family. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

With a view to trace the Mongol expansion in Tuvinian gene pool we studied two largest Tuvinian clans – those in which, according to data of humanities, one could expect the highest Central Asian ancestry, connected with the Mongol expansion. Thus, the results of Central Asian ancestry in these two clans component may be used as upper limit of the Mongol influence upon the Tuvinian gene pool in a whole. According to the data of 59 Y-chromosomal SNP markers, the haplogroup spectra in these Tuvinian tribal groups (Mongush, N = 64, and Oorzhak, N = 27) were similar. On average, two-thirds of their gene pools (63 %) are composed by North Eurasian haplogroups (N*, N1a2, N3a, Q) connected with autochtonous populations of modern area of Tuvans. The Central Asian haplogroups (C2, O2) composed less then fifth part (17 %) of gene pools of the clans studied. The opposite ratio was revealed in Mongols: there were 10 % North Eurasian haplogroups and 75 % Central Asian haplogroups in their gene pool. All the results derived – “genetic portraits”, the matrix of genetic distances, the dendrogram and the multidimensional scaling plot, which mirror the genetic connections between Tuvinian clans and populations of South Siberia and East Asia, demonstrated the prominent similarity of the Tuvinian gene pools with populations from and Khakassia and Altai. It could be therefore assumed that Tuvinian clans Mongush and Oorzhak originated from autochtonous people (supposedly, from the local Samoyed and Kets substrata). The minor component of Central Asian haplogroups in the gene pool of these clans allowed to suppose that Mongol expansion did not have a significant influence upon the Tuvinan gene pool at a whole.

The article is devoted to Tuvans of the Khovd aimak of Mongolia. On the basis of field materials the authors consider such questions, as tribal groups and subgroups, tribal structure and various aspects of live activity and culture of Tuvans of one of the aimaks of Western Mongolia at the present stage.

The article aims to discover and analyze the changes which have taken place in the domestic life of Tuvans over the past century, with special emphasis laid on the present times. The paper deals with actual changes that reflect the overall situation and transformations in the cognitive sphere (views, attitudes and values). The analysis of the problem is based on a number of studies by preceding researchers, corresponding sociological, demographic data and field materials of the author.The family traditionally holds a high position in the social values framework of the Tuvan community and has always been a key value of the nation. However, the decline in demographic rates taking place in the Republic of Tuva indicates changes in family-marital relationships in particular and the family as such in general.Nowadays, the modern type of family is more typical of urban population while country dwellers, some Tozhu Tuvans and the Dukha (Tsaatan) people in Mongolia prefer the traditional one. Moreover, the last three groups demonstrate their commitment to the traditional way of life and values which undergo intensive transformation in towns and urban-type settlements. The mentioned process causes, e. g., modification of family functions or even disappearance of some of them and emergence of new ones.On the whole, it is hard to make any conclusions about whatsoever consequences (positive or negative) of the changes within the modern Tuvan society. This actually resembles a double-edged sword which could be well illustrated by the following example. A powerful incentive to the above-mentioned transformation was given by the growth of women’s social activities. It caused changes in relationships between husband and wife, redistribution of their duties in the family. Certainly, this fact may be considered as a very positive social achievement, especially for women themselves. But, on the other hand, new roles and positions entailed changes in their views and attitudes towards marriage, career, childbearing, etc. As a result, there are more family conflicts and less family solidarity.Present-day Tuvan families face the same problems as those from other regions of Russia: contradiction between the needs and actual income of family members, the necessity to improve financial situation, the growing number of divorces and single parent families, etc.

According to the data on the Y-chromosome polymorphism, an assessment of the influence of two factors (tribal (clan) and administrative (kozhuuns) subdivision) on the structure of the gene pool of Tuvans is provided. The ten most common Tuvan clans (Ak, Baraan, Irgit, Kol, Kyrgyz, Mongush, Oorzhak, Oyun, Khertek, Choodu) are included in this analysis. They cover two-thirds of the total sample (N = 545) of Tuvans from six kozhuuns (Barun-Khemchiksky, Tandinsky, Tere-Kholsky, Todzhinsky, Chaa-Kholsky, Erzinsky). Genetic portraits of clans created on the basis of 52 SNP markers of the Y chromosome reveal the founder effect for all clans, except the two largest—Kyrgyz and Mongush. Making up one-third of the sample, these two clans are conglomerates. Analysis of molecular variance (AMOVA) indicates an equal degree of genetic separation of clans (5.2%) and kozhuuns (6.8%). But the Mantel test detects a high correlation (r = 0.50) between the genetic and clan structure against the low correlation (r = 0.25) between the genetic and geographical distances. The reason for the difference between the AMOVA and Mantel test lies in the fact that the four most numerous kozhuuns are "monoclan," in which one clan prevails, and only two kozhuuns (Todzhinsky and Tere-Kholsky) include representatives of three different clans. The selection of the western and eastern clusters on the graph of multidimensional scaling fits in well with the anthropological data (Sayansky and Katangsky anthropological types), but does not confirm any of the ethnographic versions of the Tuvan ethnogenesis ("Samoyedic," "Mongolian," "Turkic"). The sum of results indicates that the tribal structure most fully reflects the architectonics of the Tuvan gene pool, and for this reason, it must be taken into account in population genetic research. [ABSTRACT FROM AUTHOR]

В статье рассматривается проблема нотирования сыгыта - одного из наиболее распространенных стилей горлового пения тувинцев в связи с научными и дидактическими задачами. В качестве примера для анализа взят образец, принадлежащий к эрзинской локальной традиции. Автор статьи разбивает все задачи на две группы. Первая заключается в определении общей композиции образца, строения текста и мелодии, слогоритмической структуры. В данном случае образец имеет рондообразную структуру ABACA, где роль рефрена (А) выполняют припевные хёмейные слова. Именно в рефрен вкраплены вставки-вокализации, исполненные сыгытом (наиболее высоким стилем горлового пения). Вторая группа задач специфична для горлового пения, имеющего многопластовую фактуру бурдонного типа. Сравнение подходов к йотированию стиля сыгыт, содержащихся в монографиях А. Н. Аксёнова и 3. К. Кыргыс, приводит автора к выводу о необходимости фиксации артикуляции в вокализациях, что раньше не делалось. Подробный анализ вербального текста показывает, что он выполняет различные функции. Смысловые функции проявляются в содержании двух эпизодов, связанных с такими фольклорными жанрами, как песенная поэзия кожамык (эпизод В) и скороговорка дурген чугаа (эпизод С). Исполнительские функции связаны в большей степени с рефреном. Припевные слова выполняют функцию настройки перед вокализацией, что определяет характер используемых тут гласных (неогубленное «е» или огубленное «ө»); гласные и сонанты вокализации подбираются исходя из генерируемого ими тона мелодии, выдержанной в модусе ангемитонной пентатоники. Многие элементы текста выполняют также конструктивные функции (начала и окончания разделов). В качестве итогового обобщения предлагается авторский вариант нотации рассматриваемого образца.

Статья посвящена рукотворной, предметной среде обитания тувинцев, культура которых с древности формировалась в русле кочевого образа жизни. Данная тема привлекала достаточное внимание путешественников, историков, этнографов. Ими был поставлен вопрос о существовании самобытного этнокультурного комплекса, в структуре которого прикладные ремесла играли значительную роль. В то же время археологический, этнографический формат проводимых исследований был в основном сфокусирован на описании материальных объектов, артефактов, их функциональном назначении, заготовке тех или иных материалов, их обработке, приемах нанесения декора, используемом инструментарии и т.д. В данной статье автор уделяет большее внимание так называемым скрытым пластам в изготовлении предметов домашнего обихода. Имеется в виду, что каждый предмет включал в себя сложное содержание, в которое, наряду с его функциональным предназначением, входили мировоззренческие, социальные, эстетические, нравственные, экологические и прочие составляющие. Внимание к духовным, ценностным смыслам объясняется позицией автора, заключающейся в том, что предметный мир вырастает из сферы сознания народа, и творение реальности совершается в глубинных недрах жизни человека. Без учета этого современное поколение не может в полной мере считывать культурный код предков, понимать важность традиционного наследия, его роли в сохранении идентичности народа.