Hamnigan. An abstract from the history of the Khamnigan clan Baltyaagan Russian eastern outskirts
UDK 81 "373. 234
Zhamsaranova Raisa Gandybalovna
Zhamsaranova Raisa
ETHNO-LINGUISTIC ACCESSION OF THE GENONYM "TRANS-BAIKAL KHAMNIGAN"
ETHNOLINGUISTIC ATTRIBUTE OF GENONYMUM "TRANS-BAIKAL KHAMNIGAN"
The article resolves one of the most complex and still unexplored issues of onomastics - the ethno-linguistic origin of the genonym Ham-Nigan. The Trans-Baikal Hamnigans are an ethnic substratum of Tungus origin among the Agin Buryats
Keywords: origin of the genonym hamnigan; regional system geographical names gene-nimous origin; toponyms; Tungus of Transbaikalia; anthroponyms; archival data; ethnogenesis of the Agin Buryats
The article studies one of the most difficult and still unsifted issues of onomastics - ethnolinguistic origin of genonymum khamnigan. Trans-baikal khamnigans are ethnic substarstum of Tungus origin in Aginsk Buryat environment
Key words: origin of genonymum khamnigam, regional system of genonymum origin place-names, toponyms, Tungus of Transbaikalia,anthroponyms, repository data, ethnogene-sis of Aginsk Buryat
Tribal names in their linguistic origin, etymology, norms of functioning, degree of linguistic "adaptation" are quite complex linguistic material in onomastics. The ability of an ethnonym (genonym) to preserve and transmit information about the distant ethnic past of a separate nationality, people and even ethnos is unique in its own way. The ethnonymous and genonymous names of the Trans-Baikal Tungus and foreigners, including the Hamnigans, are of particular scientific interest. The article attempts to determine the ethnic and linguistic affiliation of the Hamnigans.
In the scientific literature, there are two spellings of this genonym - one of the groups of Agin Buryats, namely hamnegan and hamnigan. There is also a clarification indicating the locality of the habitat of
some ethnic group, like the Onon hamnigans. Considering that the ethnogenesis of any people, including the Buryats, is complex and ambiguous, not to mention a separate territorial group, we consider it appropriate to cite the existing opinions about the genonym “Khamnegan”.
So, for example, Yu.D. Talko-Gryntsevich wrote that the Buryats and Mongols called the Tungus on the Iro and Armak rivers Hamnegans. V.A. Tugolukov, referring to Pallas's message about the origin of the name "Khamnegan", considers them to be the Buried descendants of the Solons (Khingan Tungus), who were in the service of protecting the northern borders of China along the river. Argun. Worthy of mention is Kh. Tsyrenzhapov’s remark that the word “hamnegany” is a derivative of a toponym, namely, the name of a tributary of the river. Dzhida - Khamnei, where before the revolution there were lands of the Armak foreign administration of the Tungus-Khamnegan.
Indeed, in the documents of the State Archive of the Chita Region (GAChO), as part of the Armata volost of baptized foreigners, in 1897, the village of Hamnei-sky with 18 courtyards was mentioned, where 83 souls of tun-gus-hamnegans lived. In the Kudarinsky foreign department there were two villages with the name Khamnaevsky. In the first village, the royal scribes copied 43 souls in 13 courtyards, in the second - 19 courtyards with 44 souls. These archival evidence cast doubt on the modern interpretation of the Hamnegan habitat and introduce into scientific circulation the genonymous name of a separate group as the Onon Hamnegans. Apparently, only in the ethnic environment of the Agin Buryats did the memory of the foreign origin of a separate group survive.
D.G. Damdinov, author and compiler of the book “Uligers of the Onon Hamnigans”, created in 1911 on the basis of field records of the Hamnigan folklore by the well-known researcher Ts.Zh. Zhamtsarano and recorded by him in academic Russian transcription, probably introduced this name into circulation. However, as he himself writes, the Hamnigans now live (in the 21st century) on the right side of the river. Onon in Kyrinsky, Akshinsky, Aginsky, Duldurginsky, Mogoytuysky districts Trans-Baikal Territory, as well as in Karym-sky, Shilkinsky and Ononsky districts, Ken-teysky and Eastern aimaks of the Republic of Mongolia.
The territories locally occupied at one time by the Hamnigans can be judged by genotoponyms. So, for example, as part of the Urluk volost (now the Krasnochikoysky district) there was the village of Khamnegadaiskoye, 25 versts from Chita. Microtoponymic names recorded in modern field expeditions in the Trans-Baikal Territory also locally reflect the habitats of the Hamnigans. One of the left tributaries of the river. Hoyto-Aga is called Khamgaley, there are also rivers Kamchaley and Small Kamgaley, Kamchaley Pad near the village. Khoyto-Aga, Maly Kamchaley Pad in the Aginsky district. In the Onon district, one of
The place is called Hamingan Island. Mount Hamingan is located in the vicinity of the village of Mangut, Kyrinsky District, Kameganay Pad in the Shilkinsky District. The areal distribution of the genonym Khamnigans in the microtoponymy of the region makes it possible to exclude the genonym “Onon Hamnigans” from scientific circulation and talk about Transbaikalian Hamnigans. We believe that this genonym could have been known far beyond the territory of Transbaikalia in the historical past. However, we will first try to highlight the issue of the Trans-Baikal Hamnigans as a separate modern ethnic group.
The villages of Uzon, Tokchin, Gunei of the Aginsky and Duldurginsky districts of the Trans-Baikal Territory are considered to be founded by the Tungus-Khamnigans, who later became part of the ethnic composition of the Aginsky Buryats. Currently, attempts have been made to revive the material and spiritual cultures of the Hamnigan. A folklore expedition was organized to the Kyrinsky and Akshinsky districts of the Chita region of the OTSNTD to study the state of everyday, linguistic cultures, and Khamnigan folklore; a regional festival of Buryat folklore groups took place, one of the tasks of which was to identify carriers traditional culture hamnigan in 1996 by the Committee of Culture of the Chita region, the Association of Buryats living outside the autonomy, the regional center of folk art and leisure (OCNTD). In June 1996, the 1st interregional scientific and practical conference was held on the problems of culture, language, customs and traditions of the Onon Khamnigans. In 1998, a folklore festival of Onon hamnigans took place in the village. Tok-chin of the Duldurginsky district. However, the results of the events came down to an objective statement of the fact of the cultural and linguistic assimilation of the Ham-Nigan in the ethnic environment of the Agin Buryats.
Turning to the actual lexical-semantic analysis of the genonym hamnigan, it should be noted that in some sources the homonym “hamnegan” is used (, Yu.D. Tal-ko-Gryntsevich, V.A. Tugolukov, Kh. Tsyrenzhapov),
while in others we meet the genonym "hamnigan". In the Chinese writings "Daqint-unzhi" ("General Description of the Daqing Empire"), published in 1744, the name of the Ka-mu-ni-han tribe is mentioned. The compiler of the description attributed the Ka-mu-ni-han tribe to the Tungus. We believe that the name "hamnigan" could have come from the Chinese spelling ka-mu-ni-han.
Kh. Tsyrenzhapov in the abstract "Information about the Trans-Baikal Hamnegans in an anonymous manuscript of the late 18th century." made an attempt to etymologize the onym “Khamnegan” from the Turkic languages as “closely united”, referring to the Hamnegan legend recorded by Talko-Gryntsevich about the resettlement of the Hamnegans from Altai about 3000 years ago. V.A. Tu-golukov, in turn, casts doubt on Tsyrenzhapov's version of the ethnic ties between the equestrian Tungus of Transbaikalia and the Western Altai, "...when no Tungus were known" [ibid.].
The opinion of D.G. Damdinov about the Mongolian, and not about the Tungus origin of the hamne-gan, unfortunately, is not supported. And, as V.A. Tugolukov, “... Buryat legends call the ancient inhabitants of the Transbaikal steppes precisely the Hamnegan-Tungus, and not the Mongols,” referring to the work of D.A. Clemenza.
In this regard, we believe that the ethnonym “Tungus (s)” is a collective onym (however, like many names of Transbaikal tribal groups and communities in the period from the 13th to the 18th centuries), i.e. consisting of different ethno-linguistic groups. Therefore, it is correct to turn to the search for the linguistic origin of the ge-nonim hamnigan to the languages of the peoples of Turkic, Samoyedic or Paleo-Asiatic origin.
In this regard, it is possible to compare onyms of exonymic origin, i.e. as the tribes and groups called each other. For example, in the Ket language, the ethnonym "Tungus" is designated by the onym khmga (pl. khmgan). In another Ket-Russian dictionary, the ethnonym "Evenk
(Evenks)" also denote khmga (kh'mgan).
The Kets are also among the peoples of Paleo-Asiatic linguistic origin, as one of the ancient inhabitants of the vast North Asian expanses and related both genetically and in language with the Indians. North America. Evenki, being one of the peoples of the Tungus-Manchurian group of the Altai language family, represent the most ancient ethnic layer among the numerous nationalities and nationalities of Siberia. It is clear that, during contacts, tribes alien to each other used exonymic names. Long-standing connections between Paleo-Asians and Evenks, as the pioneers of Siberia from the Urals to the shores of the Sea of Okhotsk, apparently happened a long time ago, in the historical past, conditioned by this fact the functioning of exonyms in their languages.
The exonym, as “the nickname of another people”, does not fix the self-name of an ethnic group, but a certain sign expressing and reflecting external ethnic relations (cf. the exonym “German”, i.e. “mute”, not speaking Russian). The Ket-speaking Paleo-Asiatics, more precisely, one of the tribes whose descendants speak the Middle Ket dialect today, call the Evenks “Khmga (Khmgan)”. This exonymous name of the neighboring tribes with the Kets was once written in Chinese sources as ka-mu-ni-han. We believe that the plurality (p!raNa vainsht) of the Ket hamgang could be rendered in Chinese transliteration as ka-mu-ni-han: ket. hmm< кит. ка-м (у); кет. ган < кит. -хань. «Появление» в китайском ка-му-ни-хань назального -н (и)-, по-видимому, объяснимо комбинаторными изменениями звуков, которые могли возникнуть в результате влияния звуков друг на друга в потоке устной речи.
So, the ethnic and linguistic affiliation of the Tungus-Khamnigan can be established by studying the vocabulary of the peoples that once neighbored the Evenks and Evens, in particular, the Kets. However, one should take into account that
the false fact that the ethnonym "Tungus (s)" is the name of the people of a collective meaning, i.e. Tungus (trans-Baikal, in particular) were called in the recent past, all ethnic groups of historical Dauria. This fact is indicated by onomastic data, in particular, a detailed study of the microtoponymy of Transbaikalia. It turned out to be obvious the presence of Even toponyms proper throughout the region, and not Evenk ones. The discovered layer of toponyms of Even language origin is distributed throughout the territory of Eastern Transbaikalia, while Evenki names are found in the northern territories of the region.
It should be noted that so far in the scientific literature there is not a single adequate and objective definition of the ethnonym either "Tungus(s)" or "Buryat(s)". The same can be said about other ethnonyms and genonyms of Siberia, especially Eastern. V.A. Tugolukov considers the issue of distinguishing between Evens and Evenks not fundamentally important: "Evens are a variant of the name of the Evenks ...". Indeed, there is no particular division between Evens and Evenks, it can only be in vocabulary and in some moments of the grammatical structure.
Before the revolution, the Evens were known as Lamuts. At the beginning of the XVIII century. the documents already mention two different peoples - the Tungus and the Lamuts. The ethnonym Lamuts denoted those groups of the Tungus-Manchurian peoples, the type of management of which suggested a different way of life than deer breeding among the Orochons. Orochons were groups of Tungus-Manchurian peoples who bred deer (Evenk oron "domestic deer").
In the revision inventories of the GACHO, only about thirty souls of the "wandering Orochons" who roamed the northern outskirts of the Urulga Steppe Duma are mentioned. According to field data, it is clear that the modern population of Transbaikalia also distinguishes between Orochons and Khamnigans, considering them to be different nationalities.
Apparently, the Hamnigans, or Evens-Lamuts, lived in the central, southwestern
and southeastern regions of Eastern Transbaikalia. This is indicated by microtoponymic data that areally delineate the migration routes of the Hamnigans. Accordingly, it is likely to assume that these were the so-called horse Tungus or foot Tungus. The Khamnigans-Evens were engaged in cattle breeding and horse breeding, differing in this from the deer Tungus. The breeding of horses, for which they were famous, required the presence of a steppe space, and as hunters they mastered the forests and forest-steppe. Apparently, this fact can shed light on their ethnic origin.
Among the Tunguses of the 19th century, according to the revision records of 1816-1858, there was an Uzon / Odzhenovsky / Uzon clan of foreigners. This genus roamed along the rivers and tracts of Priononya, along the river. Onon. Toponyms - p. Uzon, r. Ozhur-gurey (pr.pr.Niksanda, flows down from the Daursky ridge) - these are, apparently, the habitats of the Tungus of the Odzhenovsky / Uzonsky kind. The oikonym Gunei is named after the Hamnigan clan of the Guns. The genonym "hamnigan" fell out of use at the beginning of the 20th century.
The source language of Paleo-Asiatic origin established by us during the etymologization of the homonym "hamnigan" allows us to trace the likelihood of its use in other territories of Siberia. In this regard, let us turn to the data establishing the tribal and tribal composition of the indigenous population of Siberia, presented and collected in the well-known fundamental work of B.O. Dolgikh, The tribal and tribal composition of the peoples of Siberia in the 17th century. B.O. Dolgikh notes that “it was only from 1675 that the Tungus began to be mentioned in the budget books of the Irkutsk jail, and from 1679 the Buryats. In the census book of the Irkutsk prison, the Buryats and Tungus are already mentioned in 1669. .
Tungus, - as B.O. Dolgikh - made up the second largest ethnic group after the Buryats. “The common name of the Tungus of the Irkutsk prison, who lived around the southwestern tip of Lake. Baikal, was the name "Kumkagiry"" [ibid.]. We believe that geno-
nim "kumkagir(s)" is etymologically the same as the Trans-Baikal hamnigans, namely -khmga(n), i.e. even(s).
In the first lists of yasak kumkagirs dated 1698, proper names are given of "grassroots and suburban Tungus, the Zaektaev family and Mungal natives" . The texts of the complaints of the Selenga yasak Tungus of the Kumkagir clan against the Irkutsk Tungus who “want to beat them” are given. It turned out that one of the two leaders of these Kumkagirs turned out to be Tungus, who had previously been on the lists of the Zayek-taev clan. The Tungus of the Zayektaev clan, along with the "grassroots and suburban Kumkagirs", were a large group of Tungus-Kumkagirs. Noteworthy is the fact of the nomination of the clan, namely, by the name of the head of the clan, the “best man” - Zayektay, who died, according to a revision around 1685.
The Tungus of the Zaektaev family were considered horse breeders. This ethnographic fact apparently explains the circumstance that the Tungus-Kumkagirs were a kind of "border group that often clashed with the Mongols and Soyots." As Dolgikh writes, sometimes they entered the territories of the nomadic Buryat-Mongolian clans: Tunku, the rivers Temnik, Ka-bansk and Selenginsk. According to archival data, according to the revision tales of 1851, the Armata foreign government in the Zaektaev family of males, there were 153 souls, females - 155 souls of "baptized Tungus and Tongus". The names and surnames of the baptized Tungus have a two- and three-component structure: Mikhailo Nazvanov, Osip Egorov, Kochetov, Trofim Nikiforov, Malafey Nikiforov Dunaev, Dmitry Fedorov Tatarinov, Ivan Vasiliev Dunaev, etc. Women's names only two-component: Pelageya Denisova, Avdotya Fedorova, Nenila Grigorieva, Ulita Yakovleva and so on. Some baptized Tungus have their original pagan names recorded: Tsybyk Burtilanov, and after baptism Nikon Moiseev Tyutrin; brother Tsybyk Badma, and by baptism Grigory Alekseev Tatarinov. The other part of this clan in the amount of 37 families at that time turned out to be not subjected to Christianization. Apparently, the facts of proximity to the Mongolian world, reflected both in household similarities (traditional horse breeding) and in the anthroponymicon of the Kumka-Girs and the Buryats, eventually determined their ethnic indistinguishability.
The proximity of the Tungus and Buryats is well known, which naturally added confusion to the ethnonymous and exonymic names of tribal groups and communities. The personal names Tsybyk, Badma are originally Mongolian and Buryat names of Tibetan origin. We add that the historical and political reality of the XVII-XVIII centuries. also assumed the natural emergence of kinship and other relationships between clans, which contributed to deep assimilation processes that affected all the peoples of Siberia.
A comparative analysis of the documents of the GACHO - data on the number of yasak payers - clarifies the change in the number of yasak foreigners. colonization process Eastern Siberia, which contributed to the Russification of the aboriginal population through baptism, which entailed a change in the anthroponymicon of the indigenous population, an orientation, sometimes violent, to the Russian way of life, unrest and uprisings of foreigners as a result of this mediated the unstable situation as a whole. It became possible, often encouraged by the provincial and volost authorities, to move from one clan to another, sometimes changing both language and ethnicity. The role of the economic order should also be taken into account: at baptism, the Tungus, Buryat or other foreigner was freed from the burden of yasak.
Returning to the question of the etymology of the genonym hamnigan, the following linguistic facts should be described. If in the genonym Kumkagir the Ket khmg + suffixal -gir is clearly guessed, then questions arise regarding the Transbaikalian hamni-gan/hamnegan. In this regard, let's try to
analyze the genotoponyms Hamingan (island and mountain), Kameganai, Khamgalei, Kamchali, Malyi Kamgalei with the topographic base khmga(n). It is obvious that the hydronym Khamgaley, as well as Kamchaley, Maly Kamgaley, Maly Kamchaley, originated from the Ket khmga. The "transformation" of the toponym Khamgali in the names of Kamchali, Maly Kamchaley could have happened by accident, in the form of a typo when transferred to the map (-r-< -ч-).
In the toponyms of Hamingan, the genonymous "hamnigan" is "guessed". The phenomenon of phonological inversion, apparently, was precisely the factor due to which the toponym Hamingan “appeared”. We believe that the inversion affected the Chinese ka-mu-ni-han, more precisely, the compound ones - ni-han< -га-н (ай). Случилась фонологическая инверсия в названии рода как явление интерференции в результате взаимодействия языковых систем в условиях двуязычия.
Based on the thesis that the Ket khmga(n) can function as a genonym kumkogir, we believe it is quite likely to attribute the following toponyms to genotoponyms with the toponymic khmga(n): r. Kumocha, Khumeshi tract (Duldurginsky district), fields Bolshaya Kuma, Srednyaya Kuma, Malaya Kuma, Kumaki village (Shilkinsky district), lake. Gum-ba-Nor, Kamkay village, Kamkaychik pad, Kamkaya village (Olovyanninsky district), Mount Ku-mylsky Golets, Kumyl tract, r. Kumyl-skaya Agutsa - the left tributary of the river. Agutsa, r. Kumyl, hand. Khamara, Khurna-Hamar Pad, Khurka-Khamar Pad (Kyrinsky District), Kumakovskaya Pad (Nerchinsk District), Khomutai Pad, Kumen Section (Sretensky District), r. Komochi - the left tributary of the river. Kucheger, b. Khamor - the left tributary of the river. South Khaverga (Akshinsky district). The given field research data, more precisely, the territoriality of their distribution, convinces in relation to the fact of the ethnic neighborhood of different groups of the Tungus of historical Dauria. The tribes of the Samo-Dians neighboring with the Hamnigans, other Tungus-Manchurian peoples, Paleo-Asiatic, Mongolian during the division of lands and lands, places of nomadic forced
we were to nominate them. The tracts were given names and “nicknames of the clans of foreigners” in order to avoid all sorts of misunderstandings and skirmishes. The transferred genonymous name through the Russian language “turned” in toponyms into the bases of the Kum- / Kom- / Hum-- / Kham- type, which represents the moments of their language development in the Russian and Buryat languages. For mastered toponyms through the Buryat language, the use of the initial x- is typical, and for Russian - k-.
These observations based on extensive field and archival materials on the Tungus-Khamnigans made it possible to present in this article a version of the origin of the genonym Khmga(n). B.O. Dolgikh points out that “... the old name of the Yenisei above the mouth of the Angara was Ke-ma, or Kima”, referring, in turn, to Klaproth [S. 185]. Therefore, we believe that the exonym khmga(n) could be based on the name of the river, i.e. Yenisei. Apparently, some tribal group of Ket-speaking Ostyaks could call themselves that way (which is unlikely) or a neighboring tribe. In the historical past, it was considered commonplace to name neighboring peoples or tribes according to their habitat. Most often these were the names of rivers, because. pool major rivers settled by tribes and settled down for a long time.
This ethnic group could be close to the Evenks or Evens, who lived interspersed with the Ostyaks not only in the past in the Yenisei district, but throughout Siberia. In any case, it is indisputable that this name hamnigan “came” to Transbaikalia and was transferred by the Ket-speaking tribes, and therefore is one of the most ancient genonyms on the territory of historical Dauria.
Thus, onomastic data provide the researcher with a unique opportunity to "look" into the distant past, to recreate not only the ethno-linguistic, ethno-cultural ties of peoples and nationalities, tribes and tribal communities, but also moments of linguistic "assimilation" of onomastic phenomena, such as the genonym "hamnigan". Com-
a comprehensive study of all issues related to the history of the region, language, culture of one of the small peoples, such as the Khorin (Agin) Buryats, their folklore, archival documents and constitute the entire scientific
1. Tugolukov, V.A. The main ethnonyms of the Tungus (Evenks and Evens) [Text]//Ethnonyms. - M.: Nauka, 1970. - S. 214.
2. State Archive of the Chita Region (GACHO), f. 19, op. 1, d. 86, l. 84.
3. Damdinov, D.G. Khamnigan language affiliation [Text] // Popul. Zh-l "Transbaikalia". - Chita, 2002. - No. 4. - S. 44-45.
4. State Archive of the Chita Region (GACHO), f. 1o, op. 1, d. 89, ll. 39-40.
5. Field toponymic materials 2005, 2006, 2007
6. Damdinov, D.G. The dialect of the Onon hamnegans [Text]: diss. cand. philol. Sciences /D.G. Damdinov. -Ulan-Ude, 1966.
7. Tugolukov, V.A. The main ethnonyms of the Tungus (Evenks and Evens) [Text] / V.A. Tugolukov // Ethnonyms. - M.: Nauka, 1970. - S. 214.
the tools of a researcher who is engaged in one of the most complex, and therefore not fully studied areas of linguistics, such as toponymy, anthroponymy, ethnonymy.
Literature
B. Zhamsaranova, R.G. On the issue of hamnega-nah [Text] / R.G. Zhamsaranova // Popul. Zh-l "Transbaikalia". - Chita, 2QQ2. - No. 4. - S. 4c.
9. Werner, GK. Dictionary of Ket-Russian and Russian-Ket: textbook. settlement for students primary schools[Text] / G.K. Werner. - St. Petersburg: Enlightenment, T99Z. - ZT9 s.
W. Maksunova, Z.V. Brief Ket-Russian Dictionary. Middle Ket dialect [Text] / Z.V. Maksunov. - Krasnoyarsk: RIO KSPU, 2QQT. - T22 s.
TT. State Archive of the Chita Region (GACHO), f. 55.
T2. Dolgikh, B.O. Tribal and tribal composition of the peoples of Siberia in the XVII century [Text] / B.O. Long. - M.: Publishing House of the Academy of Sciences, T9vQ. - S. 299.
TK. State Archive of the Chita Region (GACHO), f. b, op. T, d. T7594, l. Tv.
Briefly about author
Zhamsaranova R.G., Ph.D. philol. Sci., Associate Professor of the Department Zhamsaranova R.G., Ph.D. (Philology), Assistant Professor,
of Theoretical and Applied Linguistics, Chita State Theoretical and Applied Linguistics Department, Chita State
State University (ChitGU) University (ChSU)
service tel. 35-91-13
Scientific interests: onomastics, ethnonymy, anthroponymy
nymics (historical), toponymy (regional) (historical), toponymy (regional)
Khamnigans are an ethnographic group of tribes of Evenk origin, influenced by the Mongolian language and culture. They mainly live in the territory of the PRC (Hulun-Buir aimag of the Inner Mongolia Autonomous Region), Mongolia (Dornod and Khentii aimags of Mongolia, Russian Federation(Buryatia and Trans-Baikal Territory). The number is about 2 thousand people.
Hamnigan groups
The Onon Khamnigans are a conglomeration of clans of various origins, Mongolian and Evenki. At the beginning of the 17th century, they moved from the territory of Khalkha to the valleys of the Onon River, were influenced by the Agin Buryats. According to Ts. Zhamsarano, most of the Onon Hamnigans by the beginning of the 20th century. was completely assimilated by the Agin Buryats, the rest by Russian Cossacks. They live in Kyrinsky (village Altan, Kyra, Tarbaldzhey, Ulkhun-Partiya, Mangut, Shumunda, etc.), Akshinsky (village Kurulga, Narasun), Karymsky, Shilkinsky, Nerchinsk (Nerchinsk), Gazimuro-Zavodsky, Chernyshevsky districts Trans-Baikal Territory.
Armak hamnigans are Evenks who came from the shores of Lake Baikal (with Mongolian elements), assimilated by the Buryats. They speak Zakamensky and, to a lesser extent, Sartul dialects of the Buryat language, retaining minor lexical and morphological differences. They live in the villages of Armak, Myla, Bayangol, Bortoy, Tsakir, Khamney, Khurtaga, Mikhailovka, Ulekchin, Zakamensky district and the villages of Altsak, Upper Torey, Dzhidinsky district of Buryatia.
The Khamnigans absorbed the Buryat and Mongolian languages, retaining only a small percentage of the Evenk (Tungus) vocabulary. Nowadays, the Hamnigans practically do not distinguish themselves from the Mongols around them.
As you read above, a Russian-language source says that Hamnigans are Evenks. But Mongolian sources indicate a little differently.
For example, in the book “Mongol Orny Lavlakh” or “Directory (catalog) of Mongolia”, foreign researchers believe that Khamnigans, Tungus and Evenks are one and the same. And the synonym “hamnigan” was the name of one of the tribes of the Khitan state of Liao. The Khitan, or Khyatan in Mongolian, are nomadic Mongolian tribes that in ancient times inhabited the territory of modern Inner Mongolia, Mongolia and Manchuria.
The Onon Khamnigans preserved the ancient Mongolian language for a long time, since there were rocks, lakes, and forests on their land. The well-known Mongolian scientist, writer and researcher Renchin Bimbaev believed that the Onon Khamnigans managed to preserve the pure ancient dialect of the Mongolian language.
Later, the Khamnigans began to live on the same territory with the Tungus, Dagurs and Buryats, but then they separated and began to live in the valley of the Erөө river. And some Mongolian scientists believe that the Hamnigans are the descendants of the Usun state, which existed in Altai several thousand years ago. From there they migrated to the Harmoron or Amur rivers, and some remained near the Onon River, and became known as hamnigans.
The Usuns are a nomadic tribe of Indo-Iranian or Turkic origin, who lived in ancient times in the north of modern Xinjiang, and then moved to the territory of Semirechye in the Hunnic era. The history of the Usuns can be traced back to the 2nd century BC. BC e.
Later sources report that during the 17th-18th centuries, the Khamnigans roamed the territory of Mongolia. After the establishment of the Russian-Chinese border in 1727, they found themselves in the places of their current settlement: one group in the territory of Mongolia, the other in the South Transbaikalia.
The clothes, especially the patterns of married female deel and uzh, are very similar to the married female degel of the Buryats. The circle or chormoy has a width of almost 6 cm “tasam”. And the deel of married hamnigan women has a “nudarga” or “fist” made of the skin of an otter, sable, hare or lamb. Clusters or inflorescences are suspended on the belt of hamnigans on both sides of the deel.
And men wear deels more suitable for hunting, short, with spacious armpits and low collars made of antelope skin. Malachai among the Hamnigans is also made from the skin of hunting animals. “Wealthy hamnigans wear malachai made of sable skin,” Mongolian sources write.
Hamnigans usually sew deel from the skin of rabbits. In one deel, 50-60 rabbit skins were used.
The most famous hamnigan of Mongolia was the Honored Worker of Culture, well-known journalist and writer Өvgөөdei Tsendiin Damdinsuren. At one time he was repressed and served a 6-year prison term. Worked as Deputy Minister Agriculture in 1938. And in 1939 he was arrested on charges of spying for Japan and served 6 years in prison.
After the democratic revolution in 1991, at the age of 79, Өvgөөdei Tsendiin Damdinsuren received the title of Honored Worker of Culture.
Yurt from the bark of the Hamnigans. XIX century.
Who are the Hamnigans
Tunguses of the Urulga Administration. 90s of the XIX century. Eastern Transbaikalia
Here in the magazine I often mention the Tungus or the Khamnigan, but not everyone knows who the Hamnigans are, the old Russian name for the horse Tungus, and in the scientific literature the Nerchinsk Tungus. Therefore, in order to introduce at least some clarity, I will cite the introductory part of the article by Doctor of Philology I.A. Gruntov "Khamnigan language", full article onMonumenta Altaica.
" The Hamnigan language belongs to the Sev. subgroup of Mongolian languages.
Hamnigans live in compact groups along the Onon River in the Kyrinsky, Akshinsky, Karymsky, Shilkinsky, Ononsky districts of the Chita region. and in the Aginsky, Duldurginsky and Mogoytuysky districts of the Aginsky Buryat Autonomous Okrug (2 thousand people), in the Khenteisky and Eastern aimags of the Republic of Mongolia (15 thousand people) and in the Hulun-Buir aimag of the Autonomous Region of Inner Mongolia (PRC) ( about 1500 people).
The ethnogenesis of the Hamnigan is complex. The main generic composition of Mongolian origin: Khatagins, Gorluts, Uzons, Guneys, Mekerchins, Dagankhans, Modorgons, Bakshinars, Bakhashils, Uldegens, Chimchigits, Bichikantans, however, there are also genera of Turkic and Tungus origin: sartauls, saraduls, uryankhians, ulyats, khachins, uryankhai-tugchins, duligats, chimchigins, lunikers, putsagats.
The Hamnigans living in China and Mongolia are mostly bilingual, except for Kh. a special Khamnigan dialect of the Evenki language.
Hamnigans living in Russia, in addition to their native language, also speak Russian. Many hamnigans of Mongolia speak, in addition to their native language, lit. Mongolian language (Khalkha). In Inner Mongolia (the former territory of Manchuria) there are national schools in which teaching is conducted in Kh. Ya., while 80% of schoolchildren are fluent in the Khamnigan dialect of Evenki. Literary written Mongolian is used as a written language in teaching. From the third grade, the study of the Chinese language is mandatory. Hamnigans are presumably the descendants of the Tungus-speaking people who moved from the Northern Transbaikalia to the valleys of the river. Selenga and Onon, where they were strongly influenced by the Mongol-speaking population. The Manchurian Hamnigans emigrated from Russia to China within a few years of the 1917 revolution.
Until the middle of the 20th century X.Ya. considered as a dialect of the Buryat language. D.G.Damdinov in a number of works postulated the status of H.I. as one of the dialects of the Buryat language, which has significant archaisms in phonetics, morphology, grammar and vocabulary. The appearance of the works of Y. Janhunen, L. Mishig, B. Rinchen made it possible to speak of H. Ya. as a completely independent and very archaic northern Mongolian language.
Dialects of X.Ya. insufficiently researched. Scientists single out the Manchurian Khamnigan dialect, which has a number of isoglosses, bringing it closer to the Buryat language, and the Onon Khamnigan dialect, which has a number of isoglosses, bringing it closer to Khalkha. The Khamnigans of Mongolia have dialects of both dialects.
Studied H.I. few. The available publications are very incomplete.
From myself I will add that my great-grandmother Chuprova Solomonida Methodievna has roots from Onon and Tungus blood.
At one time, Afanasy Chuprov and his three sons Methodius, Mikhey and Ivan were resettled to Ussuri in 1858, thus becoming the first settlers in Primorye (the settlement of Ussuri by Transbaikal Cossacks began in 1858). Before that, they lived in Balei, on Onon. In the photo is my great-grandmother, born in 1858, with her eldest and youngest daughters (Tatiana and Ksenia).
Regional scientific and practical conference "Valley of Onon":
history and modernity of the Mongolian peoples
Aginsky Buryat District Zabaykalsky Krai Russia
From the history of the Khamnigan clan Baltyaagan
teacher MOU "Gunei secondary
comprehensive school"
2010
Relevance: In the moral teachings of Genghis Khan there is this: "A tree has roots, people have a past, cut off the roots - the tree will dry out." The same happens with people if they do not want to know the life of their grandfathers and fathers. Therefore, there is a need to know the historical contribution of the people of the Baltyagan clan, which influenced the socio-economic development native land.
Problem: What is the role of people of the Baltyagan clan in the socio-economic development of their native land.
Target: to reveal the role of people of the Baltyagan clan in the socio-economic development of their native land.
Task: 1. Study archival materials, literary source;
2. Have a conversation with the old-timers of the village;
3. Reveal the role of people of the Baltyagan clan;
4. Make a conclusion.
An object research: history and modernity of the Buryats.
Subject of study: the role of people of the Baltyaaagan clan in the history of the Aginsky Buryat district.
Novelty research is that the first research dedicated to the Baltyagan family.
Methods and techniques: a) Conversation with old-timers;
b) Search work;
c) Data analysis.
theoretical the significance of the work lies in the fact that these findings of the study can be useful for the museum of the village.
Practical the significance of the work lies in the fact that the research materials can be used by people interested in the history of their native land. The material may be in demand during events related to the history of the small homeland.
What is the "Valley of Onon"?
The Onon River is the largest and most abundant river in the Aginsky land. It originates on the northeastern slope of the Khentei ridge in the Mongolian People's Republic and flows along the southern outskirts of the district within the Kyrinsky, Akshinsky, Ononsky, Duldurginsky, Aginsky, Mogoytuysky districts of the Trans-Baikal Territory. The total length of the river is 1032 km, and within the region - 540 km. The catchment area is 96.2 thousand square meters. km., 67% falls on the territory of the region. Its major tributaries are the Ilya and Aga rivers. Onon flows in the direction from southwest to northeast.
From time immemorial, the life of our people has been connected with the Onon River. Information about the rivers is first mentioned in the Secret History of the Mongols and in its §54 it is said that Yesugei - Batur met Oulun (Uulen), Temujin's mother, who lamented:
Onon the river was worried
In the forest it was given ...
Many modern poets, writers of Buryat literature dedicated their poems and songs to Onon: A. Zhambalon, V. Baldorzhiev, Sh-Kh Bazarsadaeva, Ts. Namsaraeva, Yu. Samotsyrenov and others. Thus, J. Baldanzhabon writes in his native language:
Onon, shi, morindol, soernosh, -
Oriel shulun habsagain dunduur x Ulbernash!
Omog duunai oreo ayalgaar dolgilnosh,
Oron nyutagaim aldar solo durdanash!
The Onon Valley is characterized
In the course of the study, a map of the settlements of Prionony within the territory of the region was compiled.
From the history of the Onon Khamnigans of the Baltyagan clan.
The Onon Hamnigans are one of the ethnic groups of Transbaikalia, living scattered in the southern part of the Chita region in a narrow strip along the right side of the Onon River interspersed with Russian villages. The bulk of the Khamnigans of the Onon group live in the Kyra (village Altan, Tarbaldzhey, Ulkhum-Partiya, Mangut, Kyra, etc.), Aksha (village Uzon and Tokchin) and Aginsky (village Gunei) districts. (1.5 pages)
The traveler E.M. Zalkind wrote in 1692 that the Mongols, Buryats, and Tunguses lived beyond Lake Baikal. The area of residence of the hamnigans at that time was extensive: along the rivers Amur, Nercha, Ingoda, Shilka, Turga, Borzya, Urulyugui, and, of course, Onon.
I refer to the BB article. Gombozhapova “Onon Hamnigans: history or reality”: “If we talk about the historical roots of the Hamnigans living in the Aginsky Buryat district, then we should dwell on the Uzons, Tokchins and Gunes. Doctor of Philology Ts.B. Tsydendambaev in his book “Historical Buryat Chronicles and Genealogies” writes that after a successful war with the Kypgaks (Polovtsy), Genghis Khan brought the Uzun clan as prisoners of war, and, perhaps, this Kypgap clan laid the foundation for the Onon and Selenga Uzons.
In 1998, the article “Onon Hamnigans” was published in “Aginskaya Pravda”, which describes the historical origins of the Hamnigans according to the research of Doctor of Science Dashinima Damdinov, whom I know by kinship. He also lists the Khamnigan clans in the magazine "Baigal" No. 3 for 1992: 1. Sartuul; 6. Ulmid; 11. Gorluud;
2. Saaraduul; 7. Tugchin; 12. Dagaankhan;
3. Uryankhay; 8. Gunei; 13. Modorgon;
4. Khachin; 9. Mekaerchin; 14. Bagchinar;
5. Nuzzhin; 10. Khatakhin; 15. Uldegen, etc.
My late mother, Tsedashieva Butit, wrote in Tolon in January 1990 that the Turga Hamnigan Cossacks lived prosperously, were famous for their good roots, clothes, were excellent hunters and were proud of their family. Everyone was repressed for this in the 1930s, and those who succeeded ran away to Shenehen. Many became Russified or became Buryats.
Research DN.G. Dadinov about the Gunes showed that they descended from the Guni-Mongols who joined the Hamnigans.
At the end XVIIcenturies, the aimags of the Gunov family were on the banks of the river. Onon, located in the current territories of the municipalities of Budalan and Gunei. According to our old-timers, few direct descendants of the Huns live and work in many villages of the Aginsky, Ononsky, Borzinsky, Olovyaninsky, Duldurginsky districts. They had their own ancestral seal in the form of three rings enclosed in one large one. We found an explanation for this coat of arms in s. Tokchin, Duldurginsky district, near Gombozhapov BB. “Three red circles enclosed in one large circle mean: the unity and inseparability of ethics, science and art; man, planet and space; three states of matter: past, present and future achievements of mankind.
In turn, the Gunov clan was divided into aimags: Tsokhor Tsongol, Khuteget, Khachin, Baltyagin. This shows that the names of the first four aimaks have Mongolian roots, only aimag “Baltyagan” from the Gunei clan interests us with its etymology, D.G. Damdinov believes.
“The constant contact of the Mongols of the Khamnigans of the upper Onon River with the Manchus formed a new ethnonym of the Solons and Solonguts from ancient times, and now, apparently, separate names of the aimak branches with the Manchu name have been preserved, for example, “Baltyagi” in the genus division “Gunei” of the Onon Khamnigans, “Baltyanguud » among the Guchits of the Khorinsky Buryats in the villages of Gutai and Altachey, Bichursky district of the Republic of Buryatia. The small group (Khukhurs) of the Baltyagins is characterized by short stature, assertive industriousness and inflexibility to offense. Moreover, they, the Baltyaginians, recognize themselves as coming from the Amur River, ”(2)
In the Bichur region, there is such a legend about the origin of "baltyanguud". They came here from afar, there were three brothers: Altash, Gutai, Obor Kiret, there is a village with that name in the Kyakhtinsky district. They said to themselves: “Shebhe geshheegYy, shengerehe geshhehen zon geeshebdi.” semantic translation in Russian: "We, the people who did not walk on manure, but walked on fallen leaves, tree branches." "Shengerehe" - fallen leaves, tree branches. From this one can guess that the “baltyanguud” clearly do not belong to cattle breeders, rather they were hunters. According to the accepted classification, the "Baltyaginians" would be attributed to the "forest Tungus".
According to the story of Shoizhilov Darma (born 1911, from the Baltyagan clan), the Baltyaginians lived in the present territory of Budalan and Gunei along the banks of the Onon. They took care of livestock, also engaged in field crops, and grew grain. Most people could read and write in old Mongolian, that is, they were literate and educated people. He also compiled a list of representatives of the genus "Baltyagin" in the territory of the joint venture "Gunei". On the territories of the joint venture "Budalan" and the Borzinsky district, there are obons called "Baltyagin" oboo, on the map of the Aginsky district, the Maltyaginskaya pad is marked, adjacent to the Onon. the “Baltyaginskaya” pad should be more correct. Because the Hamnigans of the Baltyagan clan lived in the nearby territories, and not far (1-1.5 km.) In the Turgen area, the first Gunei datsan was built.
And now about how the Onon hamnigans had a noticeable impact on the socio-economic development of the district.
One branch of the Gunei Khamnigans is the genus Baltyagan. Each clan is proud of its people. And I would like to draw the attention of fellow villagers, the younger generation to the contribution to the history of the district noble people- descendants of this genus.
This Setsen Sagan Lama , the founder of the Gunei datsan, was of the Gunov family, a branch of the aimak "Baltyagin". According to the legend recorded by G.D. Natsov in the early 30sXXcentury, the organizer of the collection of donations and the construction of the datsan was Setsen Sagan Lama. According to Dariev Tsyndym (b. 1914), on the territory of Gunei is located on the left side of the river Ulba "Sagaan lamyn oboo" in the common people is called "Sasa". Thus, Setsen Sagan Lama is, of course, a historical figure.
Yundunov Batobolot
(1907-1991). Before the war years, he worked in animal husbandry and at various jobs. At the end of 1941 there were fierce battles for Leningrad. In the battle for Leningrad, Private Yundunov began his combat career in the mortar battalion of the N-th unit. After the war 1949-1954. worked as a blacksmith in his native collective farm. Since 1954, Batobolot Yundunov devoted his life to shepherd business. Being a sheep breeder is not an easy task, but an honorable one. Batobolot with his wife Dulma Zhambalova took care of the elite brood flock. Every year we achieved good results in terms of young growth and wool shearing. So, in 1957, 117 lambs were received and raised from every 100 ewes, in 1958 - 120 lambs, wool - 4.5 kg., In 1959 - 117 lambs, and wool amounted to 4.7 kg., in next year, the senior shepherd of the collective farm.XIXparty congress received 100 lambs from 100 ewes.
For the successes achieved in sheep breeding, he was awarded the Order of the Badge of Honor, awarded the Order of the Patriotic WarIIdegree" and the medal "For the Victory over Germany".
Son of Budajab(born 1948) with wife Tatyana , having taken the baton from their parents, having worked as shepherds for about 20 years, they annually received a lamb from a sheep and raised more than 10 thousand young animals for their collective farm.
Grandson Erdeni
A few years ago, he also became a shepherd, achieving good results. And he adequately continues the traditions of hereditary shepherds. 
Shoizhilov Darma
, was born in 1911 in the village of Gunei in the family of Tsydenov Shoyzhil. He studied at the somon school, under the guidance of Namtaev Dugarzhab mastered the old Mongolian script, Barbuev Zhigzhit taught the old Mongolian alphabet. Prior to the organization of the collective farm, he worked on an individual farm.
Since 1931, he worked on the collective farm of the OGPU as a supply manager, foreman, field farmer, accountant, link leader. Due to disability, he did not participate in the Second World War. During the war years, he worked on a collective farm, together with the remaining women and children, they replaced those who had gone to the front. After the end of the war, he worked for some time as a cattleman on a farm. Despite the difficulties, he managed to keep the public herd. He worked as an agronomist - field crop for 16 years, as a cattle foreman - for 12 years.
Awarded with medals "For Labor Valor", "For the Development of Virgin Lands", a Small Silver Medal of VDNKh, a medal "For Valiant Labor during the Second World War 1941-1945", commemorative medals. Participant of the agricultural exhibition in Moscow in 1955, 1965.
He raised two children, 10 grandchildren, 22 great-grandchildren. Darma akhai was a man of amazing and original destiny, he spoke a lot about the history of the village of Gunei. Being on a well-deserved rest, he was interested in the affairs of the collective farm.
His son Darmaev Tsydyp
(1941 - 1996) worked for many years in the collective farm named after.XIXparty congress, was one of the foremost machine operators. He was repeatedly awarded for conscientious work with vouchers abroad and diplomas. Raised six children.
Daughter Tsyrendashieva (Darmaeva) Svetlana Shoizhilovna (born in 1949) graduated in 1967 from secondary school No. 1. She studied for three years at the Faculty of Foreign Languages in Irkutsk, then graduated from an accounting school in Chita. Seven years as a teacher in English in the Zutkulei and Duldurgin schools. 1974 - 1991 worked as an accountant, 1992 - 2005 - chief specialist of the ABAO property management committee, 2007 - 2009. - chief accountant of the political party support fund " United Russia". Currently on a well deserved break.
his grandson Darmaev Richard Tsydypovich - head of Administration rural settlement"Guney".
Every year in the Aginsky District, competitions are held for the sanitary cleaning of settlements. According to the results of this competition, the JV "Gunei" repeatedly takes first place and is considered the cleanest village in the district. In 2009, our village participated in the regional competition "The most comfortable village in the Trans-Baikal Territory" and took second place.
Semenov Shoizhamso
Born in 1915 in the family of the Baltyagin family Semyon Kishigtuev (1866-1958) and Rabdanova Tsygmed (1892-1929) in the Shoyzhil Bulag area, east of the Dushe River in Mongolia. He spent his childhood in the steppe, doing subsistence farming. In 1924 they moved to the Ononsky district, where their parents received passports of citizens of the RSFSR. In the spring of 1925, the family moved to Gunei. The time was difficult: as a boy, he learned to mow hay by hand, plowed the land with an ox team, then learned to be a tractor driver and worked on it until he was drafted into the army.
On December 22, 1941, he was drafted into the ranks of the Soviet Army, served in the 770th Infantry Regiment at the station. Haranor, then sent to the border with China. At the beginning of 1943 he was sent to the Western Front in Gorky. Served in the 159 Infantry Regiment 53 guards division, defended the railway junction in Old Rus' for more than month. Participated in the liberation of Leningrad. They went on the attack together with the tankers: the tanks went ahead, and the soldiers behind and knocked out the German infantry. On February 21, 1944, during an offensive led by a young commander, Shoizhamso was wounded in the elbow of his right hand, in the stomach by an explosive bullet. When leaving the battle, he was wounded in the left leg. With difficulty I got to the medical unit, from there to the hospital in Tapda.
For courage and courage on the fronts of the Great Patriotic War Semyonov Shoizhamso was awarded the Orders of the "Red Star", "Patriotic War"IIdegree", medal "For Valiant Labor during the Great Patriotic War in 1941-1945"
After the army, he worked on the collective farm of the OGPU: 1950-58. - Foreman of the construction team. In 1958-1964. worked as a tractor driver of the collective farm.XIX
party congress, 1964-1982 - a shepherd of the native collective farm, 1982-1990. - water pump superintendent. Over the years of work, he was awarded numerous material prizes, certificates, diplomas for conscientious work and achieved results, signs “Winner of the Socialist Competition”.
His sister Semenova Lkhamatsyren
(1918-1992), seven-year education, after school she worked as a store clerk for many years. In 1946 she married Zhalsanov Daba. for eight years they worked as shepherds, since 1955 they began to look after rams-producers. Looking after them have achieved remarkable results. Zhalsanov Daba was awarded the Orders of Lenin, the Red Banner of Labor, the Gold, Silver, Bronze medals of VDNH and many commemorative medals.
Lkhamatsyren was awarded the Order of the Red Banner of Labor, the Bronze Medal of VDNKh, and commemorative medals for the successes achieved in animal husbandry. She was a participant of VDNKh in 1970.
Together they raised two children: son Bimba and daughter Dolgor-Khanda.
His brother Semenov Dorzho
(1928 - 1991), home front worker, labor veteran. For many years he worked on the collective farm.XIXparty congress as a carpenter and a shepherd. Together with his wife Darima, they raised two children Dolgorzhap and Munkozhargal. Awarded with commemorative medals.
His eldest son Semenov Valery Shoizhamsoevich -
Director of MOU "Gunei Secondary School", Honorary Worker general education Russian Federation, awarded with the medal "Patriot of Russia"
Born in 1949. Graduated from the Chita State Pedagogical Institute. N.G. Chernyshevsky as a teacher of physics. He began his teaching career as a physics teacher and organizer of extra-curricular and out-of-school educational work at the Gunei secondary school in 1977. Worked as director of Kunkurskaya high school(1980-1986), since 1986 - Director of the Municipal Educational Institution "Gunei Secondary School".
Zhigzhidzhab Sungroupov
(October 21, 1921, the village of Gunei - July 7, 1999, the village of Aginskoe), organizer of agricultural production, honorary citizen of the ABAO. Graduated from the Kyakhta Irrigation Technical School in 1964. participant in the war with Japan in 1945. In 1962 - 76 accountant, deputy chairman of the collective farm.XXIIparty congress (village of Tsokto-Khangil). With his participation, the economy became one of the most advanced in the district. In 1976 - 90 chairman of the Khilinsky association "Skotoprom". Since 1991 he has been the chief accountant of Zabota JSC.
Together with his eighteen-year-old peers, the battle path began with Dosatui, passed through the sultry Mongolian steppes, along the steep turns of the Greater Khingan gorges, malnourished and without sleep for weeks. Rarely did Zhigzhitzhab tell anyone, probably, about how once, while on patrol, he almost fell under an enemy bullet that flew a centimeter from his right temple, flashing and tearing off his cap.
He served in the army for a long time - for seven years. In the spring of 1951, Zhigzhitzhab returned home and went to work as an accountant of the GEK (state factory stable), which was located in the village of Tsokto-Khangil. Soon, a disciplined, hardworking guy was noticed and elected secretary of the village council. In the early 60s, he became the chief accountant of the collective farm named after I.XXIIparty congress. In 1975, Zhigzhidzhab Sungrupov was offered to take over the Khilinsky fattening state farm. On the new one, together, his organizational skills and leadership talent were fully revealed. Under his leadership, the state farm became a leader in the region and the district. They knew about the economy in the region. Always with a smile on his face and a soft, friendly voice and manner, Zhigzhitzhab attracted people to him. But he was demanding when necessary. He could not stand the facts of laxity, superficiality and deceit.
For more than 15 years, Zhigzhidzhab Sungrupovich worked as the director of the Khilinsky state farm. He left a good memory and trace. In recent years, in retirement, he worked at the Orlovsky GOK. The miners were directly "dragged" there to head the accounting department at this difficult time. He worked until the end of his life, giving his mind and talent. They say there are no irreplaceable people. But Zhigzhidzhab Sungrupovich was almost an exception. He was rightfully considered one of the prominent economic leaders of the Autonomous Okrug. He was known in other places. (3, p. 2)
He was awarded the Orders of the Patriotic War, the "Badge of Honor", many combat and labor medals, was awarded the titles "Honored Worker of Agriculture of the Russian Federation", "Honorary Citizen of the Aginsky Buryat Autonomous Okrug". The people will remember him for a long time as a real front-line soldier and an active participant in labor achievements in our region.
His son Zhigzhitzhapov Zhargal Sungrupovich,
was born in 1958 in the village of Tsokto-Khangil of Aginsky district, regional figure, Honored Economist of the Russian Federation and ABAO. Graduated from the Belarusian State Art Institute in 1981, the Academy National economy under the Government of the Russian Federation. Deputy Chairman of the Government of the Trans-Baikal Territory, Head of the Administration of the Aginsky Buryat District. Deputy of the Aginsky Buryat District Duma of the 1st convocation (1994 - 1996). In 2008 he was awarded the medal "For Merit to the Chita Region".
Lkhamaev Dugar
was born in 1932 in Bulugtui area. In 1940 he entered the Suduntui school where he studied for 6 years. Dugar's childhood fell on the war years. From 1954 to 1957 he did military service in Estonia. Twice he was awarded the title of "Excellent machine gunner". Since 1957 he began to work: as a herdsman, cattleman, for a long time he worked as a shepherd.livestock leader, labor veteran and rear worker. For conscientious workwas awarded many medals and valuable prizes. Now on a well-deserved rest.
Dashieva Buda-Khanda Dashievna
born in s. Gunei of the Aginsky district in 1936. Her ancestors were from the Baltyagin family (after the father's mother). After graduating from a music school in Ulan-Ude, she worked as a soloist in the Baikal Song and Dance Ensemble of the Buryat Philharmonic. With the ensemble, her natural talent was revealed. The songstress with a soulful voice enjoyed the same popularity and sympathy of the general public, she is remembered to this day. The title of "Honored Worker of Culture of the Buryat ASSR" was awarded.
Here is an incomplete list of noble and respected people from the Baltyagan clan who made a great contribution to the socio-economic development of the district.
Literature:
D.G. Damdinov "Oh, the Ancestral home of the Mongols!". U-U, 2005
DG Damdinov to the 400th anniversary of the Gunei datsan. Article.
D.G. Damdinov "Onon Hamnigans". U-U, 1992
Collective collection "On the banks of the beautiful Onon". Ch, 2002
Encyclopedia of Transbaikalia ABO, 2009
Application No. 1
.
Application №2
Application №3
Petr Badmaev, a native of Aga, is a doctor of Tibetan medicine, the first to translate the treatise "Chzhud-Shi" into Russian; emperor's godson Alexander III; treated members of the family of Nicholas II and Grigory Rasputin. In the photo, the second in the top row with his pupils
The contribution of the "Agin" clan to the history of the republic
There is confusion with the definition of the Agin Buryats. This was the name of the Khori-Buryats of the former Aginskaya Steppe Duma before the formation of the Buryat-Mongolian Autonomous Soviet Socialist Republic. During the years of the unified republic, both the Khori and the Onon Khamnigans of the former Urulga Steppe Duma were united in the Aginsky and Ulan-Onon aimaks.
After the division of the republic in 1937, the eastern territories were torn off and, in turn, divided into four parts. One of them was the Aginsky Buryatsky autonomous region. The rest fell into the Chita region as districts. From that time on, Buryats living in the district began to be called “Aginskie”.
But for the inhabitants of the republic, the concept of “Aginskie” continued to spread to the Buryats living outside the district in the Chita region. And for the actual "Aginskie" those gradually turned into "Chita". At the same time, according to history, part of the "Chita" was never included in either the Aginsk Duma (they were part of the Khorinsky Duma), or in the Aginsk District.
Aginskaya thought
From the very beginning of the entry of Buryatia into Russia and until the completion of this process, the Khori had ethnic and dialectal unity. When the steppe dumas were formed, most of them united into the Khorin Duma. At the beginning of the 19th century, the Russian authorities persuaded the Khori noyons to cede to them lands along the Ingoda River and tributaries where Chita stands.
This led to the formation of a gap within the territory of the Khorinsky Steppe Duma. In return, the tsarist government promised the Khori "in perpetual possession" the land of present-day Aga. For some time, the Aginchans still remained submissive to the Khori taishas, who managed, not without pressure, to spread Buddhism among them.
Nevertheless, the territorial gap led to the administrative separation of South Khori (Urda Khori). In 1839, the southern group of Hori formed the Aginsky Steppe Duma. Although the migration of the Buryats from Aga to Khori and back continued for more than half a century, the formation of the Aga identity began with the formation of a new Duma. The administrative separation of Aga did not lead to a complete separation from the Khorinsky cultural and political space, largely due to the legacy of the decree of Peter I and subsequent land acts. The ancestors of the Aginsk Khori participated in the negotiation process with the Russian autocrat as part of the general Khori delegation. Therefore, the key issue for the Buryats about land served as a unifying factor in socio-political thought.
Not government property
Interesting fact. Unlike the territories of other steppe dumas, the lands that fell under the decree of Peter I were not considered property. Russian government, which were only allowed to be used by the rest of the Buryats. The Hori owned a huge area. This allowed the Buryats of the Khorinsky and Aginskaya steppe dumas to prosper economically. Cattle breeding in these places was of such magnitude that the local rich counted herds alone in thousands of heads.
Such a strong economic position made it possible to invest in culture and education. Huge monastic complexes served as cultural and educational centers in these dumas. In fact, they performed the function of urbanization among the Buryats. In addition, secular schools were set up in Hori and Agha at public expense and talented young people were sent to study. All this was especially evident in the Aginsky Steppe Duma, where the level of literacy overtook this indicator among the local Russian population and even statistically improved the general Siberian one.
Tsyben Zhamtsarano
Representatives of the Agin youth who received education at public expense were Bazar Baradiyn and Tsyben Zhamtsarano. Both are bright leaders of the Buryat national movement. Both at different times served as chairman of the Central National Committee (CNC) of the Buryat-Mongols. Zhamtsarano played a special role in the history of the Buryat people. He is the first Buryat doctor of sciences, and he was destined to become a link between the eastern and western Buryats.
Tsyben Zhamtsarano - one of the largest figures in the liberation movement of the Mongolian peoples in the first third of the 20th century, the ideologist of the pan-Mongolian (all-Mongolian) revival
Zhamtsarano spent the first years of the 20th century traveling around the Irkutsk province in order to record folklore and ethnographic materials for the Academy of Sciences. There he recorded and preserved for culture dozens of samples of epic poetry, including the unique version of the Gesariad by Manshud Emegeev. Zhamtsarano visited almost all the main settlement centers of the Western Buryats from Alari to Olkhon. Apart from scientific activity he did social and political work there. The main thing that Zhamtsarano managed to do during these trips was to found the primary organizations of the Buryat national movement. On the basis of these cells, he created the movement "Buryaad zone tug" - "Banner of the Buryat people". It was the first organization in the history of the Buryats that united the two main branches of the nation.
In his social activities young Tsyben Zhamtsarano had a sharp discussion with Mikhail Bogdanov. He believed that the Buryats overslept their time and from now on the key to their development is familiarization with European culture through Russification. Subsequently, these two prominent political leaders were able to find a common language, became friends and became associates. Their figures have become symbols of the unity of the eastern and western branches of the Buryat people. As a result of their joint activities, in April 1917, the first ever national congress took place, proclaiming a single Buryat autonomy.
For many years of Soviet power in Agha, the name of Tsyben Zhamtsarano was hushed up, because he was labeled as a “bourgeois nationalist”. Zhamtsarano was also associated with the TsNK and the period of Semyonov's power. Even today in Agha, only the intelligentsia knows about Zhamtsarano's contribution to the common Buryat cause, while he is known to the masses only as a scientist. Meanwhile, this is one of the "founding fathers" not only of the Buryat autonomy, but also of the independent statehood of Mongolia. In 1937, he was accused as the head of the "counter-revolutionary pan-Mongolian center" in the USSR and died in the prison of the city of Orel in 1942. Rehabilitated posthumously.
Gombozhap Tsybikov
But in those same years, the people of Aginsk openly promoted the name of Gombozhap Tsybikov as a prominent native of this land, the first Buryat professor and explorer of Central Asia. The irony is that it was Tsybikov who was the link from the "pro-Semenov" People's Duma of Buryat-Mongolia (former CPC) to the Soviet autonomy.
Gombozhab Tsybikov - traveler-researcher, ethnographer, orientalist, buddhologist, statesman and educator Russian Empire, FER, USSR and MPR, translator, professor at a number of universities
Tsybikov took part in the work of the bodies of the first autonomy since 1917. For some time he was even a taisha (commissar) of the Aginsky aimag. However, in February 18, power in Chita passes to the Bolsheviks. And in the spring, the TsNK, which was in Chita, was forced to cooperate with them. In the same spring, Gombozhap Tsybikov and a number of other Buryat figures left the CNC. This is not a random demarche. Before the revolution, Tsybikov was close to the center-right Cadets. Representatives of the left movements were ready to cooperate with the Bolsheviks. In particular, the Social Revolutionaries, such as Elbek-Dorji Rinchino and Tsyben Zhamtsarano.
With the establishment of Semenov's power, Tsybikov temporarily returns to work in the bodies of Buryat-Mongolia. At this time, following the general policy of autonomy, he helps to strengthen its defense capability. In the Aginsky khoshun, he participates in organizing the draft to the "Sagda" (armed forces of the autonomy) and gives the order to boycott the order of the Semenov commissar to surrender weapons. At the end of February 1919, under the pretext of illness, Tsybikov resigned.
Russian eastern outskirts
In the last period of the existence of the People's Duma, it was headed by another prominent representative of Aga Dasha Sampilon. In 1920, the advancing Bolsheviks were able to occupy the western coast of Lake Baikal, from where they attacked the Russian eastern outskirts. This public education, created by Grigory Semenov on the basis of the last decree of Kolchak, included in its composition the eastern part of the Buryat autonomy. Gradually, under the blows of the Red Army and the Amur-Nerchinsk partisans, the territory of the RVO was reduced to the central and southern parts modern Trans-Baikal Territory with the capital in Chita. It was during this period that Gombozhap Tsybikov returned to the People's Duma.
By that time, in April 1920, the Far Eastern Republic had already been proclaimed in Verkhneudinsk. But the Buryat autonomy in the territory occupied by the Bolsheviks was not officially recognized. At the same time, pogroms of Buryat settlements were blazing there. The militants of Kalandarishvili and other Red warlords looted in the uluses, raped and robbed. For the leaders of the People's Duma of Buryat-Mongolia, this served as a significant reason to try to delay the arrival of anarchy to the last opportunity.
Tsybikov, as part of the leadership of the Buryat autonomy, worked until last day. With the retreat of the Semenov units from Chita, he did not evacuate to Manchuria. He met representatives of the FER and handed over the affairs of the People's Duma to them. Soon he and Bazar Baradiin were elected to the Buryat-Mongols Narrevkom. Far East. Later he was elected a deputy of the Constituent Assembly of the Far East. On April 27, 1922, this body proclaimed the Buryat-Mongolian Autonomous region. Thus, Gombozhap Tsybikov was destined to ensure the continuity of the Soviet autonomy from Buryat-Mongolia, formed in April 1917. Toward the end of his life, Gombozhap Tsybikov withdrew from political activity and was engaged in his own cattle breeding.
Bazar Baradiyn, Matvey Amagaev, Gombozhab Tsybikov and others
Aginsky "separatism"
In the 1920s, the Aginsky Buryats more sharply perceived the policy of the then leadership of the BMASSR. The practice of appointing Irkutsk Buryats to aimags and throughout the republic did not meet with enthusiasm, but in Agha this caused serious discontent.
Yerbanov and his clan, who were striving to subdue all the power in the republic, were remembered by the Aginsk people as cunning "alair" (Alars). This nickname in Aga was gradually transferred to all Irkutsk Buryats. In those years, an anti-religious policy was carried out, dispossession of kulaks, new taxes were introduced, which were not in the neighboring Trans-Baikal province (hereinafter - the Far Eastern Territory). All this caused the attempts of the Aginsk Buryats to separate from the BMASSR and enter the Trans-Baikal province. This movement was suppressed by force, and the leaders were condemned. But the sediment, as they say, remained for a long time. The flight of the Agin Buryats abroad continued throughout the 1920s and did not stop until 1932.
Aginskie in China
In 1917-1922, a wave of pogroms and land seizures swept through the Eastern Buryat regions. Because of this, a huge number of Buryats were forced to flee to Mongolia and China. After the civil war, especially many soldiers of the Buryat armed formations who fought against the Reds left. In Inner Mongolia of China, two Buryat communities were formed, in which the Agin Buryats predominated - Shenekhen and Shilingol. There, their experience was used by the Japanese and Chinese. From the Shenekhen community Urzhin Garmaev moved forward, who at one time graduated from the Semenov school of ensigns and served in the military department of the People's Duma of Buryat-Mongolia. In the army of the state of Manchukuo, Garmaev made a military career, rising to the rank of lieutenant general. Thus, he became the first Buryat who received the rank of general in the modern army.
Rinchin-Dorji Ochirov (who fled the USSR in 1927), who organized the Buryat militia during the years of the civil war in China, was the leader in the Shilingol community. The Kuomintang government in 1947 awarded him the rank of major general. The territory of "Rinchin-noyon" was one of the main centers of anti-communist resistance in the region. After the defeat of the Kuomintang, the communists deported the Buryats from Shiling-gol to Shenekhen. Some of them were able to break into Mongolia.
Since the 1990s, the Shenekhen Buryats have been gradually returning to their historical homeland. At the same time, many of them, being connected with Aga by their roots, tend to settle in Ulan-Ude and the regions of Buryatia. In the republic, they are often more comfortable, it is easier to establish relations with local Buryats, and it is easier to find a job.
Bazaar Baradiin with friends and family
Ravaged Aginskaya steppe
It is a little-known fact that in the early 1930s, part of the Agin Buryats were deported to Kazakhstan. At the same time, Soviet intelligence was on the hunt for the Buryat leaders who had settled in Shenekhen. Throughout the 1920s and 1930s, propaganda created from them the image of white émigré enemies dug in behind the cordon. By 1937, the Aginskaya steppe approached pretty bloodless. In September, Aginsky and Ulan-Onon aimags were torn away from the BMASSR. Moreover, Ulan-Onon and part of the territories of the Aginsky aimaks were transferred to the newly formed Chita region. On the remaining territory of the Aginsky aimag, the Aginsky Buryat national district was created. The previous history of Aga was tragically reflected in the Buryat identity of the inhabitants of the district. If in Ust-Orda the next year after the separation from the republic proposals were made to return to the BMASSR, then in Agha there were no forces capable of advocating Buryat unity.
Onon hamnigans
In those same years, a peculiar national policy in the USSR led to the fact that the Onon Hamnigans were recorded as Buryats, Evenks, Russians. Meanwhile, most of the Khamnigans are Mongols who spoke neither Buryat nor Khalkhas, but an archaic dialect of the ancient Mongolian language. In the Middle Ages, the Evenki, who mastered horse breeding, settled in the lands of present-day Transbaikalia, which were liberated after the departure of the Mongol tribes, Khorchin and Gorlos. There, the "horse Tungus" adopted the nomadic culture and language from the Mongol-speaking Daurs, Khalkhas, Barguts, and then the Khori-Buryats. Fragments of many other Mongol tribes also constantly arrived there, including those who had long broken away from the main group of the Baunt Hori-Guchits. Gradually, along Nercha and Onon, a kind of union of tribes developed, in which the majority were Mongol-speaking nomads. Among the Khamnigans, the Mongolian language with the Evenki layer began to predominate.
The flight of the Daurs to Manchuria, the division of the Khori-Buryats into the Baikal and Onon groups, the weakening of Khalkha led to the fact that the Khamniganian union began to dominate the entire Eastern Transbaikalia. For almost the entire 17th century, these tribes were famous for their militancy, for a long time they did not pay yasak to anyone and successfully besieged Cossack prisons. Hamnigan raids on the Khalkhas forced them to clear the south of Transbaikalia. The Russians did not risk settling there either. Hamnigan warriors were characterized in expressions like "300 Tungus disperse 500 Mungals." The Russians highly valued fighting qualities"Equestrian Tungus". It is no coincidence that when the Buryat Cossacks were created, the Khamnigans were one of the first four regiments.
Princes Gantimurovs
Russia transferred power over all the Hamnigans to the princes Gantimurov, who fled from Manchuria. The ancestors of these princes, according to researchers, were Daurs. But in Russian time The Gantimurovs identified themselves as belonging to the Evenki clan of the Dulikagir tribe of the Neliud. Very soon, the Gantimurovs began to accept and implant Orthodoxy among their subjects, which led to the beginning of the disintegration of the Hamnigan community. As long as the Urulga steppe duma that united them existed, the unity of the Khamnigans still held out, but with the liquidation of the steppe dumas at the beginning of the 20th century, the disintegration accelerated. In the first Buryat autonomy, the Khamnigans took an active part and for the most part supported the CNC and the People's Duma. IN civil war and after it they suffered greatly, since many of them were in the Cossack estate and fought on the side of the whites.
Dugar Tapkhaev
Speaking about the Buryat fighters of the White movement, it is impossible not to mention Dugar Tapkhaev, one of the most mysterious figures in the history of Buryatia. Materials about him are very scarce, so far his photo has not even been found. This is a native of the village of Taptanay, he graduated from a Russian school in Chita. Before the revolution, he was engaged in the purchase and sale of livestock. In May 1918, his farm, like many other Buryat uluses, was looted. Fleeing, Tapkhaev fled beyond the cordon, where, presumably, he joined the special Manchu detachment of Ataman Semenov. OMO was created on the basis of another legendary military unit. The volunteer Mongol-Buryat cavalry regiment began to form in the summer of 1917 for the fronts of the First World War. By the end of autumn, there were 35 Cossacks and 40 Buryats in the unit. And with this force, Semyonov decided to revolt against the Bolsheviks who had seized power. The first performance in Verkhneudinsk and the campaign against Chita did not bring victory, but demonstrated the determination of the ataman. Having joined the anti-Bolshevik officers and Cossacks, Semyonov retreated to Manchuria. In January, the regiment already numbered 300 Buryats. Including Barguts from Hulunbuir Inner Mongolia, 80 Mongols of various tribes and 125 Cossacks and Russians. These forces became the basis of the OMO, the first regular military formation that opened the first anti-Bolshevik front.
Presumably, the recruits of the Buryat-Mongolian regiment
The military biography of Tapkhaev is still poorly researched. Some authors write that already in 1918 he wore the shoulder straps of a senior officer. Later, Aginsk people remembered him as "esaul Tapkhaev", which roughly corresponds to the post of regimental commander (or deputy), which he is credited with in the last months of the war. At the same time, everything that was in his biography between the ranks of the police officer and the Yesaul is not yet clear. There are only popular recollections that he led a certain self-defense detachment (probably this is the Sagda subdivision of the People's Duma), based near the village of Taptanay. In Agha, it is sometimes said that Tapkhaev was the last Semenov officer who, with weapons in his hands, left the territory of Russia in the autumn of 1920. The legend says that it was Semyonov who entrusted the cover of the White Guard units retreating to China. This has not yet been reliably confirmed, and some local historians believe that the events of July 1918 are confused in the legend. Then the Mongol-Buryat regiment really played a key role in covering the retreating Semenovites during the battles on Tavyn Tologoy. After the evacuation of the whites, Tapkhaev emigrated first to Mongolia, then to Manchuria. Lived in Hailar, engaged in commerce. In 1932, he was captured by the Chekists, taken to the USSR, and in 1934 he was shot in an Irkutsk prison. Soviet propaganda spared no effort demonizing Tapkhaev, shyly keeping quiet about what exactly made him and hundreds of other Buryats take up arms.
Aginskaya "special"
After 1937, a new identity began to form in the Aginsky District. Gradually, in everyday life, they ceased to distinguish which of them were Hori and which were Hamnigan. At the same time, the Hamnigans themselves remember tribal affiliation better. All the inhabitants of the district began to recognize themselves first of all as Agins. A certain independence of the district and independence from the “alair” who ruled in the republic began to be a matter of special pride for the Aginsk Buryats. By the 1970s, a generation of Buryats had formed in Ulan-Ude, who did not speak their native language. Modogoev's abolition of teaching in Buryat led to an aggravation of the problem even in the villages of the republic. There was no such problem in Aginsky district at that time. The “Aginskie”, who encountered the “dumb” Buryats in Ulan-Ude, Moscow and universities in other cities, experienced a culture shock. From that time and almost until the "zero" years in the Buryat communities outside the ethnic Buryatia, the "Agin" ones kept somewhat apart. An exception to this trend was military service, where not only Buryats from different communities, but also Russians from Buryatia usually united. In Ulan-Ude itself, people from Aga maintained compatriotic and family ties, like other Buryats. But it was typical for the “Aginskie” that the Buryat language was preserved even by the generation that was born and raised in Ulan-Ude. In large labor collectives in the 80s and 90s, they tried to support each other. In those years, a tendency was formed among the “Aginskie” to distinguish themselves as a stronghold of national traditions. "Alair" and even the eastern Buryats of the republic seemed Russified against this background. In the district, the nickname for the "republican" Buryats - "Buryatiin" has taken root.
It should be noted that, unlike the Western Buryats in Ulan-Ude, the Aginsk Buryats in the capital of the republic in the Soviet and post-perestroika years did not explicitly support the idea of returning Aga to Buryatia. In the West Buryat community in the republic, on the contrary, there have always been strong (although not advertised) moods to return their small homeland to the republic. Of course, there were notable exceptions in both cases.
"Aginsky" and "Khorinsky"
Perestroika and glasnost caused the same upsurge in Agha as in the republic. In the district and among immigrants from Aga in Chita and Ulan-Ude, the first informal organizations, which aimed at reunification with the republic. Basically, they consisted of young people who did not have time to gain authority. Therefore, in general, this movement quickly died out. In addition, the reciprocal impulse in the republic ran into the unexpectedly stubborn resistance of local elites and some public organizations. In the 1990s, everything returned to the mainstream “Aginskie are special”, “We don’t need Buryats”, etc. The situation began to change in the 2000s. The liquidation of the national-state autonomy of Aga, which was defended by the Buryats from the republic (including the Alair), sharply shook Aga's "separatism". Aginchans for the first time massively realized that no one except the Buryats would stand up for them in difficult times. Since that time, a decline in a separate identity began to be observed among the Aginsk people. In journalism and in social networks, they increasingly began to recall that historically the Aginsky Buryats are a branch of the Khori Buryats. In recent years, overcoming the Agin isolation began to move in line with the general Khora cultural revival. Under the leadership of Bato Ochirov, chairman of the Aginsky community in Ulan-Ude, this process has received practical formalization. According to him, everything is moving towards unification, and first the “Agin” and “Chita” must unite, and then their reintegration with the Khorin identity is inevitable.
Famous people from Aginsk and Transbaikalia
According to Bato Ochirov, 25,000 Agin Buryats now live in the republic, although some of them retain Agin registration. Nobody counted the number of immigrants from other regions of the Trans-Baikal Territory, but there are probably a lot of them too. Among the natives of the Trans-Baikal Khilok in Buryatia, such names as folklorist and ethnologist, professor Dashi-Nima Dugarov, writers Tsyden-Zhap Zhimbiev and Baradiy Mungonov, sculptor Dashi Namdakov are known. The author of the novel "Valley of Immortals" Vladimir Mitypov is a native of Chita. Legendary sniper Semyon Nomokonov, poet Yesugei Synduev and Chief Editor"Buryad unen" Badmazhab Gyndyntsyrenov - Onon hamnigans. The descendants of the princes Gantimurovs are "Miss Russia - 2011" Natalya Gantimurova (by father) and astrologer Pavel Globa (by mother).
Dashi Namdakov - Russian sculptor, artist, jeweler, member of the Union of Artists of Russia / Photo: Mark Agnor
The children of the Aginsk land were such major political figures as the Russian courtier and diplomat Pyotr (Zhamsaran) Badmaev and the first Buryat deputy of the Russian parliament ( State Duma II convocation of 1907) Bato-Dalai Ochirov. Aha of the new time is glorified by such personalities as opera singers Lkhasaran Linkhovoin and Kim Bazarsadaev, Hero of the Soviet Union Bazar Rinchino, Hero of Russia Bryansk-Oryol partisan commander Badma Zhabon, Hero of Russia sailor Aldar Tsydenzhapov, writer Dashirabdan Batozhabai, artist Alla Tsybikova. Agina roots on the paternal side were the leader of the Mongolian democratic revolution, Prime Minister of Mongolia Sanzhaasurengiin Zorig.
Member of the Federation Council Bair Zhamsuev / Photo: council.gov.ru
Today, on a general Buryat scale, such Aginsk residents are known as the ex-head of the Aginsk district, deputy chairman of the Federation Council Committee on Defense and Security Bair Zhamsuev, former Minister of Education and presidential candidate of the Republic of Belarus Sergei Namsaraev, director Sayan Zhambalov, general director of the construction company "Darkhanstroy" Dashi Dashitsyrenov, general director Irkutsk television company "AIST" Amgalan Bazarhandaev. Of course, it is impossible not to mention the Aginsko-Transbaikalian roots of the current acting interim of the Republic of Buryatia Alexei Tsydenov.
Loading...
