Mongush Boris - Academia.edu (original) (raw)
Papers by Mongush Boris
Historical and cultural interaction of the peoples of Siberia. – Novokuznetsk: Publisher of the Kuzbassk State Pedagogical Academy, . – 462 p. Executive editor I.V. Shentsova, 2008
the article considers the question of the coincidence of the maxim of the passage from the Yenise... more the article considers the question of the coincidence of the maxim of the passage from the Yenisei Turkic runic inscription from Khakassia (E-98) and the hymn dedicated to the ancient Iranian deity of victory Veretragna from the scripture of the ancient Iranian religion, where the deity and the ancient Kyrgyz prince (bek) are compared with a wild boar. From this comparison it can be seen that the religion and culture of one of the historical ancestors of the Tuvans - the ancient Kyrgyz, was strongly influenced by the ancient Iranian religion and culture. This conclusion is supported by other examples.
Znaki razlichiya voyennosluzhashchikh Tuvinskoy narodno-revolyutsionnoy armii i sotrudnikov MVD TNR. 1932–1941 // Staryy Tseykhgauz. N 4 (72), 2016
The article gives the history of insignia of servicemen of the Tuvan people's revolutionary army ... more The article gives the history of insignia of servicemen of the Tuvan people's revolutionary army and the fellow of the Ministry interior of the Tuvan people's republic in 1932-1941. Since the inception of the Tuvan regular army in 1924 and over the next 20 years, it used the uniforms of the Red Army. At the same time, at certain stages, the tuvan uniform differed from the soviet rank of insignia, which during the existence of the national army changed several times: in 1924-1936 was used soviet-style insignia, in 1936-1941 was used national insignia, and then, on June 13, 1941, a system of insignia similar to the Red Army was reintroduced.
Tuvinskaya Narodno-Revolyutsionnaya Armiya. Ot otryada kur'yerov do kavaleriyskogo polka // Staryy Tseykhgauz. N 6 (56), 2013
The article discusses the history of the Tuvan people's revolutionary army from the beginning of ... more The article discusses the history of the Tuvan people's revolutionary army from the beginning of its creation in 1921 until its disbandment in 1946. The decision on its creation was made on September 28, 1924 by the III Great Khural (congress) of the Tuvan People's Republic. The readers are also offered a brief sketch of the history of the Tuvan armed forces, including material on the insignia of the period 1943-1944.
Gerb Tuvinskoy Narodnoy Respubliki 1935-1939 gg.: otrazheniye v simvolike traditsionnykh kosmologicheskikh predstavleniy tuvintsev // Novye issledovaniia Tuvy: http://nit.tuva.asia/nit/article/view/463, 2016
The article examines the constituent elements of the state emblem of the People’s Republic of Tuv... more The article examines the constituent elements of the state emblem of the People’s Republic of Tuva (in its 1935/1939 version). We view state emblems as a special type of historical source where constituent emblems and elements are, in fact, reflections
of a certain worldview. Emblems of the People’s Republic of Tuva (PRT) originally were full of Buddhist religious symbolism, but in the course of time it switched over to representing the dominance of the Soviet heraldic symbolism.
Among the variety of the PRT’s emblems created between 1921 and 1941, a special place belongs to the 1935 version. In 1939 it was slightly modified, but the basics of the design were left unchanged for several more years. This was a highly original state emblem which had nothing in common with those of USSR, Mongolia, or any of the subsequent emblems of Tuva. The official blazon of the state emblem can be found in the report of the Chairman of the Presidium of the PRT’s Little Khural to the Great Khural on amendments to the Constitution and on the new Constitution of Tuva (1936).
The azure five-petal flower-like escutcheon was traditionally interpreted as an influence of Soviet heraldry – “a blunt-pointed star” – thus imagined as a reflection of the Socialist policy of PRT’s government. A comparative analysis, however, shows that the five-petal design corresponds to the circle of a classical mandala (the sky or space), while the outlines of the PRT matches the central square if the mandala. A rider placed within the outline in this context represents the master of this space. The
tinctures fit into this interpretation well: the outline of the PRT is greyish-brown (for earth). All in all, the symbolism of the emblem is a harmonized formula of the world as seen by Tuvans: Space ↔ Earth ↔ masters of the land.
We believe that the similarities between the mandala and the PRT’s 1935/1939 state emblem are far from a mere coincidence. They prove that old Turkic cultural tradition had been deeply integrated into the Buddhist one and left a deep imprint on Tuvan mentality. Despite the impact of Soviet heraldry on the appearance and interpretation of the state emblem of Tuva, in its basics the emblem remained within the Turko-Mongolian, specifically Tuvan, symbolism.
Keywords: history of Tuva; heraldry; mandala; People’s Republic of Tuva (PRT); state emblem of People’s Republic of Tuva; state emblems of Tuva; traditional Tuvan cosmology
Stanovleniye gosudarstvennoy simvoliki Tuvinskoy Narodnoy Respubliki (Formation of state symbols of the People's Republic of Tuva) // New researches of Tuva. N 4 // http://www.tuva.asia/journal/issue\_12/4185-mongush-simv.html, 2011
The article deals with the issue of political and ideological factors in forming the state symbol... more The article deals with the issue of political and ideological factors in forming the state symbols of the new state - People's Republic of Tuva.
Ugnetennyye araty, soyedinyaytes'! // Rodina. 2014. N 7. pp. 59-65., 2014
The article discusses the history of the formation of state symbols of the Tuva People's Republic... more The article discusses the history of the formation of state symbols of the Tuva People's Republic from the emergence of the new Tuva state in 1921 to its accession in 1944 to the USSR. The formation of the state symbols of the Tuvan People’s Republic (TPR) was a complex historical and political process. Here intertwined influence of the Soviet heraldic system, Buddhist and traditional Turkic-Mongolian symbolism.
Proiskhozhdeniye azov i azskiy komponent v etnogeneze tuvintsev (po vostochnym pis'mennym istochnikam) // Vestnik Tomskogo Universiteta. Istoriya. N 3 (23), 2013
According to data of Turkic orkhon runic inscriptions Az lived in southeast Altai and Sayan Mount... more According to data of Turkic orkhon runic inscriptions Az lived in southeast Altai and Sayan Mountains. As in Tonyukuk's inscription there are data about «steppe Az» living in the territory of modern Khakassia, near by yenisei kirghiz. The mention about of «steppe Az», says that «there were still mountain and taiga (forest) Azs». According to many turkologist «mountain and taiga Azs» lived in mountain steppes of southwest Tuva about the lake Kara-Khol and South East Altai and partly in Sayan ridge. About what Azs nomadized in Altai near by karluks it is possible to draw a conclusion from lines of an inscription of Kuli-chor. From data of the Terkhin inscription it is clear that in the Uighur time (750-840) Azs continued to live in Tuva in the same territories. Also from lines of an inscription,
we know that the Azs living in Tuva and were included in a military administrative system of the Uighur khaganate. The mention in a runic
monument of the ancient kirghiz period of Hemchik-Chyrgaky (Е 41) about tribe Az, probably, indirectly indicates resettlement of part them
to the region of a valley of the river Chyrgaky. At the same time, there are data on six-compound Az (alty-Az) which lived in the Central
Tuva. So from the considered data it is possible to come to a conclusion that during revolt of chiqs in 750-751 living in Tuva Az people,
sided with the Uighurs. Therefore after leaving of part of chiq tribes to the west, on their freed lands moved Az’s clan kabay and six tribes of
Azs. Besides, Turkic runic monuments prove that at the beginning of the VIII century “Kara-Khol Azs”, owing to geographical proximity of
the territory Kara-Khol to Mountain Altai, together with the “Altai Azs” were a part of the turgesh state where them their main leader – an
elteber operated, as the vicegerent (tutuq) turgesh khaghan. The majority of researchers consider that «… elements in general were one of
turgesh tribes». So, according to the Arab-Persian authors in the middle of the VIII century «turgeshes (consist from) tukhsian and azian»
(if in the Persian sources of Azs call azian, in Arab – azkishi), i.e. Azs together with a tribe tukhsi (toghus) were the core of the tribal alliance
of the turgesh. Such interpretation will be coordinated with the statement of that turgesh earlier lived in the territory of Altai. As the proof that at northern Altaians remained ethnonym turgesh in shape tirgesh, as well as toghus corresponds tukhsi. So it is possible to tell that till 711-715 the territory of Altai and western part of modern Tuva together with lakes Kara-Khol were included into east wing of the turgesh state. To find out ethnogenesis of Azs, it is necessary to sort etymology of word «kyrgyz». All versions of etymology of the name «kyrgyz» are connected with sacral for kirghiz number forty. Therefore, we consider that this ethnonym traditionally readable in the orkhon-yenisei runic inscriptions as qïrqïz, is possible, to read as qïrq-az or qïrïq-az 'forty Azs' (forty tribes or clan of Azs) that L. Bold made Mongolian
turcologists when reading the text of the Suudzi inscription. This reading is confirmed by data from the composition «Rauzat as Sayfa» («A
purity garden») the Persian author Mirkhond in whom it is said that «kyrkhyz call the As» and «… the explanation (words) ‘kyrkhyz’s known.
‘Kyrkyz’ in language of Mongols (the Turkic peoples being under the power of Mongols and accepted ethnopolitonym ‘Mongol’ – B.M.)
means «forty men». Offered «explanation» coincides with the second name kirghiz appearing in the Arab-Persian and Chinese sources kyrkhyr or kyrkhar from which it is possible to isolate two components of it ethnonym: qyrq 'forty'; är ‘man’. Considering the above etymology,
we make the following hypothesis of an origin kirghiz: on territories of Khakassia from the ancient tribal alliance of Az seceded forty clan of
Azs which having mixed up with local tribes were allocated formed the separate people. Ethnonym kyrkhar, i.e. forty clans, was known to
neighbors kirghiz since ancient times. Probably, so they were called by iran-speaking neighbors, and through them it reached Chinese. Chinese, apparently, learned own Turkic ethnonymics at the time of the Tan empire therefore in early Chinese chronicles kirghiz called kyrkhur,
since the Tan period began to reflect given ethnonym as kyrkhuz. It is also possible to assume that an assimilated Turks fractions of large
tribal alliance of Azs were a part of such Turkic tribal alliance as kirghiz (qyrq-Az), turgesh (Altai-Tuvan Azs). Gradually the name «qyrq-Az»
eventually turned in «kyrkhyz». The name «kyrgyz» initially wasn't the self-name of the allocated forty Azs as in the Yenisei inscriptions of
Tuva and Khakassia, as we know, are created in ancient kirghiz time (the IX-XI centuries), it is never mentioned. Thus, relation of Azs with
kirghiz is undoubted and it is possible that steppe Azs could be qyrq-Azs. Studying Az it should be noted similarity them ethnonym with the
name of an iran-speaking tribe of the as-alan, come to Caspian littoral region and the Caucasus from the East. So some scientists consider
that wusun there is the Chinese transfer of the name of asian. Probably, Alan often call experts because in their ethnogenesis participated
asian-wusun. According to the Chinese sources they lived in Zhetysu, in the same place where and in later times one of tribes of the turgesh –
azian from the Persian narrative works. Apparently, Persian name of Az conformably ethnonym asian. This fact suggests an idea that elements are assimilated Turks descendants asian-wusun. Among tribal groups of Southern Siberia descendants of Azs today is the Altai clans are the following: tört-as – (altai: four Az), dyeti-as (altai: seven Az) and baylaghas (altai: numerous Azs). In our opinion descendants of ancient Az are representatives of tribal division küzhüget (tuvan: күжүгет) as their ethnonym occurs from the Turkic word kichüg, küchük
‘small’ + the Mongolian suffix of plural – (u)t which is widespread among Tuvan ethnonyms. Apparently, the “Tuvan Azs” were only small part of all Az tribal alliance that was reflected in their self-name meeting in a runic inscription from Hemchik-Chyrgaky (Е 41) – az Az ‘not numerous Az’ (in a counterbalance to the “Altai Azs” which called itself numerous Azs – baylaghas). We believe that subsequently in the
self-name az Az word az (small) replaced the word with a synonym küchüg (small), and the “Tuvan Azs” began to be called as kuchug-Az
which during the Mongolian era, probably, began to call with the Mongolian suffix of plural küchügüt, i.e. kuzhuget.
Key words: Tuva, Southern Siberia, ethnogenesis, ethnonym, the Az, the ancient Kyrghyz, narrative sources.
Chiki: Proiskhozhdeniye i rol' v etnogeneze tuvintsev (po svedeniyam vostochnykh pis'mennykh istochikov) // Omskiy Nauchnyy Vestnik. N 5 (59), 2007
The article is devoted to the problem of Chiq's origin, their localization and participation in t... more The article is devoted to the problem of Chiq's origin, their localization and participation in the Tuvan ethnogenesis based on the analysis of information from Ancient Turkic and Chinese narrative sources and linguistic data. In this article, all the information about Chiq tribal was summarized and the ethymology of their ethnonym based on Keto-Yenisei languages was reviewed in a new way. Based on this ethymology, an alternative view was offered on some questions about the history of Tuva and the ethnogenesis of Tuvans.
Historical and cultural interaction of the peoples of Siberia. – Novokuznetsk: Publisher of the Kuzbassk State Pedagogical Academy, . – 462 p. Executive editor I.V. Shentsova, 2008
the article considers the question of the coincidence of the maxim of the passage from the Yenise... more the article considers the question of the coincidence of the maxim of the passage from the Yenisei Turkic runic inscription from Khakassia (E-98) and the hymn dedicated to the ancient Iranian deity of victory Veretragna from the scripture of the ancient Iranian religion, where the deity and the ancient Kyrgyz prince (bek) are compared with a wild boar. From this comparison it can be seen that the religion and culture of one of the historical ancestors of the Tuvans - the ancient Kyrgyz, was strongly influenced by the ancient Iranian religion and culture. This conclusion is supported by other examples.
Znaki razlichiya voyennosluzhashchikh Tuvinskoy narodno-revolyutsionnoy armii i sotrudnikov MVD TNR. 1932–1941 // Staryy Tseykhgauz. N 4 (72), 2016
The article gives the history of insignia of servicemen of the Tuvan people's revolutionary army ... more The article gives the history of insignia of servicemen of the Tuvan people's revolutionary army and the fellow of the Ministry interior of the Tuvan people's republic in 1932-1941. Since the inception of the Tuvan regular army in 1924 and over the next 20 years, it used the uniforms of the Red Army. At the same time, at certain stages, the tuvan uniform differed from the soviet rank of insignia, which during the existence of the national army changed several times: in 1924-1936 was used soviet-style insignia, in 1936-1941 was used national insignia, and then, on June 13, 1941, a system of insignia similar to the Red Army was reintroduced.
Tuvinskaya Narodno-Revolyutsionnaya Armiya. Ot otryada kur'yerov do kavaleriyskogo polka // Staryy Tseykhgauz. N 6 (56), 2013
The article discusses the history of the Tuvan people's revolutionary army from the beginning of ... more The article discusses the history of the Tuvan people's revolutionary army from the beginning of its creation in 1921 until its disbandment in 1946. The decision on its creation was made on September 28, 1924 by the III Great Khural (congress) of the Tuvan People's Republic. The readers are also offered a brief sketch of the history of the Tuvan armed forces, including material on the insignia of the period 1943-1944.
Gerb Tuvinskoy Narodnoy Respubliki 1935-1939 gg.: otrazheniye v simvolike traditsionnykh kosmologicheskikh predstavleniy tuvintsev // Novye issledovaniia Tuvy: http://nit.tuva.asia/nit/article/view/463, 2016
The article examines the constituent elements of the state emblem of the People’s Republic of Tuv... more The article examines the constituent elements of the state emblem of the People’s Republic of Tuva (in its 1935/1939 version). We view state emblems as a special type of historical source where constituent emblems and elements are, in fact, reflections
of a certain worldview. Emblems of the People’s Republic of Tuva (PRT) originally were full of Buddhist religious symbolism, but in the course of time it switched over to representing the dominance of the Soviet heraldic symbolism.
Among the variety of the PRT’s emblems created between 1921 and 1941, a special place belongs to the 1935 version. In 1939 it was slightly modified, but the basics of the design were left unchanged for several more years. This was a highly original state emblem which had nothing in common with those of USSR, Mongolia, or any of the subsequent emblems of Tuva. The official blazon of the state emblem can be found in the report of the Chairman of the Presidium of the PRT’s Little Khural to the Great Khural on amendments to the Constitution and on the new Constitution of Tuva (1936).
The azure five-petal flower-like escutcheon was traditionally interpreted as an influence of Soviet heraldry – “a blunt-pointed star” – thus imagined as a reflection of the Socialist policy of PRT’s government. A comparative analysis, however, shows that the five-petal design corresponds to the circle of a classical mandala (the sky or space), while the outlines of the PRT matches the central square if the mandala. A rider placed within the outline in this context represents the master of this space. The
tinctures fit into this interpretation well: the outline of the PRT is greyish-brown (for earth). All in all, the symbolism of the emblem is a harmonized formula of the world as seen by Tuvans: Space ↔ Earth ↔ masters of the land.
We believe that the similarities between the mandala and the PRT’s 1935/1939 state emblem are far from a mere coincidence. They prove that old Turkic cultural tradition had been deeply integrated into the Buddhist one and left a deep imprint on Tuvan mentality. Despite the impact of Soviet heraldry on the appearance and interpretation of the state emblem of Tuva, in its basics the emblem remained within the Turko-Mongolian, specifically Tuvan, symbolism.
Keywords: history of Tuva; heraldry; mandala; People’s Republic of Tuva (PRT); state emblem of People’s Republic of Tuva; state emblems of Tuva; traditional Tuvan cosmology
Stanovleniye gosudarstvennoy simvoliki Tuvinskoy Narodnoy Respubliki (Formation of state symbols of the People's Republic of Tuva) // New researches of Tuva. N 4 // http://www.tuva.asia/journal/issue\_12/4185-mongush-simv.html, 2011
The article deals with the issue of political and ideological factors in forming the state symbol... more The article deals with the issue of political and ideological factors in forming the state symbols of the new state - People's Republic of Tuva.
Ugnetennyye araty, soyedinyaytes'! // Rodina. 2014. N 7. pp. 59-65., 2014
The article discusses the history of the formation of state symbols of the Tuva People's Republic... more The article discusses the history of the formation of state symbols of the Tuva People's Republic from the emergence of the new Tuva state in 1921 to its accession in 1944 to the USSR. The formation of the state symbols of the Tuvan People’s Republic (TPR) was a complex historical and political process. Here intertwined influence of the Soviet heraldic system, Buddhist and traditional Turkic-Mongolian symbolism.
Proiskhozhdeniye azov i azskiy komponent v etnogeneze tuvintsev (po vostochnym pis'mennym istochnikam) // Vestnik Tomskogo Universiteta. Istoriya. N 3 (23), 2013
According to data of Turkic orkhon runic inscriptions Az lived in southeast Altai and Sayan Mount... more According to data of Turkic orkhon runic inscriptions Az lived in southeast Altai and Sayan Mountains. As in Tonyukuk's inscription there are data about «steppe Az» living in the territory of modern Khakassia, near by yenisei kirghiz. The mention about of «steppe Az», says that «there were still mountain and taiga (forest) Azs». According to many turkologist «mountain and taiga Azs» lived in mountain steppes of southwest Tuva about the lake Kara-Khol and South East Altai and partly in Sayan ridge. About what Azs nomadized in Altai near by karluks it is possible to draw a conclusion from lines of an inscription of Kuli-chor. From data of the Terkhin inscription it is clear that in the Uighur time (750-840) Azs continued to live in Tuva in the same territories. Also from lines of an inscription,
we know that the Azs living in Tuva and were included in a military administrative system of the Uighur khaganate. The mention in a runic
monument of the ancient kirghiz period of Hemchik-Chyrgaky (Е 41) about tribe Az, probably, indirectly indicates resettlement of part them
to the region of a valley of the river Chyrgaky. At the same time, there are data on six-compound Az (alty-Az) which lived in the Central
Tuva. So from the considered data it is possible to come to a conclusion that during revolt of chiqs in 750-751 living in Tuva Az people,
sided with the Uighurs. Therefore after leaving of part of chiq tribes to the west, on their freed lands moved Az’s clan kabay and six tribes of
Azs. Besides, Turkic runic monuments prove that at the beginning of the VIII century “Kara-Khol Azs”, owing to geographical proximity of
the territory Kara-Khol to Mountain Altai, together with the “Altai Azs” were a part of the turgesh state where them their main leader – an
elteber operated, as the vicegerent (tutuq) turgesh khaghan. The majority of researchers consider that «… elements in general were one of
turgesh tribes». So, according to the Arab-Persian authors in the middle of the VIII century «turgeshes (consist from) tukhsian and azian»
(if in the Persian sources of Azs call azian, in Arab – azkishi), i.e. Azs together with a tribe tukhsi (toghus) were the core of the tribal alliance
of the turgesh. Such interpretation will be coordinated with the statement of that turgesh earlier lived in the territory of Altai. As the proof that at northern Altaians remained ethnonym turgesh in shape tirgesh, as well as toghus corresponds tukhsi. So it is possible to tell that till 711-715 the territory of Altai and western part of modern Tuva together with lakes Kara-Khol were included into east wing of the turgesh state. To find out ethnogenesis of Azs, it is necessary to sort etymology of word «kyrgyz». All versions of etymology of the name «kyrgyz» are connected with sacral for kirghiz number forty. Therefore, we consider that this ethnonym traditionally readable in the orkhon-yenisei runic inscriptions as qïrqïz, is possible, to read as qïrq-az or qïrïq-az 'forty Azs' (forty tribes or clan of Azs) that L. Bold made Mongolian
turcologists when reading the text of the Suudzi inscription. This reading is confirmed by data from the composition «Rauzat as Sayfa» («A
purity garden») the Persian author Mirkhond in whom it is said that «kyrkhyz call the As» and «… the explanation (words) ‘kyrkhyz’s known.
‘Kyrkyz’ in language of Mongols (the Turkic peoples being under the power of Mongols and accepted ethnopolitonym ‘Mongol’ – B.M.)
means «forty men». Offered «explanation» coincides with the second name kirghiz appearing in the Arab-Persian and Chinese sources kyrkhyr or kyrkhar from which it is possible to isolate two components of it ethnonym: qyrq 'forty'; är ‘man’. Considering the above etymology,
we make the following hypothesis of an origin kirghiz: on territories of Khakassia from the ancient tribal alliance of Az seceded forty clan of
Azs which having mixed up with local tribes were allocated formed the separate people. Ethnonym kyrkhar, i.e. forty clans, was known to
neighbors kirghiz since ancient times. Probably, so they were called by iran-speaking neighbors, and through them it reached Chinese. Chinese, apparently, learned own Turkic ethnonymics at the time of the Tan empire therefore in early Chinese chronicles kirghiz called kyrkhur,
since the Tan period began to reflect given ethnonym as kyrkhuz. It is also possible to assume that an assimilated Turks fractions of large
tribal alliance of Azs were a part of such Turkic tribal alliance as kirghiz (qyrq-Az), turgesh (Altai-Tuvan Azs). Gradually the name «qyrq-Az»
eventually turned in «kyrkhyz». The name «kyrgyz» initially wasn't the self-name of the allocated forty Azs as in the Yenisei inscriptions of
Tuva and Khakassia, as we know, are created in ancient kirghiz time (the IX-XI centuries), it is never mentioned. Thus, relation of Azs with
kirghiz is undoubted and it is possible that steppe Azs could be qyrq-Azs. Studying Az it should be noted similarity them ethnonym with the
name of an iran-speaking tribe of the as-alan, come to Caspian littoral region and the Caucasus from the East. So some scientists consider
that wusun there is the Chinese transfer of the name of asian. Probably, Alan often call experts because in their ethnogenesis participated
asian-wusun. According to the Chinese sources they lived in Zhetysu, in the same place where and in later times one of tribes of the turgesh –
azian from the Persian narrative works. Apparently, Persian name of Az conformably ethnonym asian. This fact suggests an idea that elements are assimilated Turks descendants asian-wusun. Among tribal groups of Southern Siberia descendants of Azs today is the Altai clans are the following: tört-as – (altai: four Az), dyeti-as (altai: seven Az) and baylaghas (altai: numerous Azs). In our opinion descendants of ancient Az are representatives of tribal division küzhüget (tuvan: күжүгет) as their ethnonym occurs from the Turkic word kichüg, küchük
‘small’ + the Mongolian suffix of plural – (u)t which is widespread among Tuvan ethnonyms. Apparently, the “Tuvan Azs” were only small part of all Az tribal alliance that was reflected in their self-name meeting in a runic inscription from Hemchik-Chyrgaky (Е 41) – az Az ‘not numerous Az’ (in a counterbalance to the “Altai Azs” which called itself numerous Azs – baylaghas). We believe that subsequently in the
self-name az Az word az (small) replaced the word with a synonym küchüg (small), and the “Tuvan Azs” began to be called as kuchug-Az
which during the Mongolian era, probably, began to call with the Mongolian suffix of plural küchügüt, i.e. kuzhuget.
Key words: Tuva, Southern Siberia, ethnogenesis, ethnonym, the Az, the ancient Kyrghyz, narrative sources.
Chiki: Proiskhozhdeniye i rol' v etnogeneze tuvintsev (po svedeniyam vostochnykh pis'mennykh istochikov) // Omskiy Nauchnyy Vestnik. N 5 (59), 2007
The article is devoted to the problem of Chiq's origin, their localization and participation in t... more The article is devoted to the problem of Chiq's origin, their localization and participation in the Tuvan ethnogenesis based on the analysis of information from Ancient Turkic and Chinese narrative sources and linguistic data. In this article, all the information about Chiq tribal was summarized and the ethymology of their ethnonym based on Keto-Yenisei languages was reviewed in a new way. Based on this ethymology, an alternative view was offered on some questions about the history of Tuva and the ethnogenesis of Tuvans.